r\i[.i i,'i\'t:Dr/ I ? „# ?, ^..-^r*...!! 3^1 ^ It iii'n 'rnr . ^'.UlJ/M,^lljn> tr\S^ /^l/ninu-i if\' S^ ^- ^j,OFCAllF0/?^ ^^\\E UNIVERi/^ ^lOSANGfl/; Q3 . c^ (i? C^ ^S gU MISJlilOL'l ' "'J'.JJ/MllUjn ' A'J Y U U I I 3 ' vjclOSANGfr '^^mmm o "^Aa^AiNn-awv' WO/: ^^illBRARYQr =o 2 1 nr ^^I^r! ; .^ ^^ ^ ^OF-CAllF0fi»,v, //- avIOSAnce: MISCELLANEOUS THEOLOGICAL WORKS OF EMANUEL SWEDEi\B01!G, Sc7runl oflhe Urd Jems Christ. THE XKW JERUSALE.M AXD ITS HEAVEXLY DOrTKIXT: • BRIEF EXPOSITIOX ■ THE IXTERCOURSE BETU'EEX THE SOUL ^XD THE Ronv THE WHITE HORSE MEXTIOXED IX THE APOcIe^p' Ch" !,,, . AX APPEXBIX TO THE TREATISE OX THE WHITe' HORSE ' OX THE E.UITHS IX THE 1-XIVERSE; THE LAST JUDGMEXT • A COXTIXUATIOX COXCERXIKG THE LAST JUDGMENT. MTl^ YORK: AMERICAN SWEDENBOEa PEINTING AND PUBLISHING SOCIETT. 1892. 5 \^3 Published by The American Swcdcnborg Printing and Publishing Soci- ety, organised for ike purpose of Siereoiyping, Printing and Publishing Uniform Editions of the Theological Writings of Emanuel S:uedenbo> VHiTE HORSE MENTIONED IN THE APOCALYPSE, CHAP. XIX 287 — 313 AN APPENDIX TO THE TREATISE ON THE WHITE HORSE . 314 320 ON THE EARTHS IN THE UNIVERSE 321 416 THE LAST JUDGMENT 417 486 A CONTINUATION CONCERNING THE LAST JUDGMENT . . , 48" -59.6 B^^ The pages *re numbered at bottom ; the figures at top referring to the section numb€i« ot eaec treatme. THE NEW JEKUSALEM, HEAYENLY DOCTRINE, iCCORDIXG TO WHAT HAS BEEN HEARD FROM HEAVEN TO WHICH IS PRinZID tarroMiATioN respecting the new heaven and the new kabtr. From Ihi Latin of EMANUEL SWEDENBORG Servant of the Lord Jesus Christ. BEIXO A TRANSLATION OF HIS WORK ENTITLED ' Dl "Soya Hibrosoltili et ejus Doctrina Coelesti : ex auJitis e Coelo. Quibus prsmittitoi aliquid de Novo Caelo et Nova Terra." Londini, 1768 NEW YORK: AMERICAN SWEDEXBORO PRINTING AND PUBLISHING SOCnTTT Seek ysjirst the 33. ', and all things shall bt 'OU. CONTENTS. Sectloua Of the V^iW Heaven and New Earth, and wuat is meant by the New Jerusalem 1 — 7 Introduction to the Doctrine 8 — 10 Op Good AND Truth 11—27 Of the Will and the Understanding 28—35 Op the Internal and External Man 36 — 63 Op Love est general 64—64 Op the Love of Self and the Love of the World C3 — 83 Op Love towards the Neighbor, or Charity 84 — 107 Of Faith 108—122 Of Piety 123—129 Of Conscience 130 — 140 Of Liberty 141 — 149 Of Merit loj— ioa Of Repentance and the Remission of Sins 159 — 172 Of Regeneration 1"3 — 186 Of Temptation 187—201 Op Baptism 202—209 Of the Holy Supper 210—222 Of the Resurrection ." 223 — 229 Of Heaven and Hell 230—240 Of the Church 241 — 248 Of the Sacred Sckiptukes, or the Word 249 — 2(i6 Of Providence 267 — 279 0» THE Lord 280 — 310 Of Ecclesustical and Civil Government 311 — 1525 ON THE NEW JERUSALEM, AXn ITS HEAVENLY DOCTRINE. OF THE NEW HEAVEN AND NEW EARTH, AND WHAT IS MEANT BY THE NEW JERUSALEM. 1. It is written in the Revelation, " I saw a new heaven and a new earth ; for the first heaven and the first earth had passed away. And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. The city had a wall, great and high, which had twelve gates, and at the gates twelve angels. and names written thereon, which are the names of the twelve tribes of the children of Israel. And the wall of the city had twelve foundations, and in them the names of the twelve Apos- tles of the Lamb. And the city lieth four-square, and the length is as great as the breadth. And he measured the city with the reed, twelve thousand furlongs; the length and the breadth and the height of it were equal. And he measured the wall thereof, a hundred and forty and four cubits, the measure of a man, that is, of the angel. And the wall of it was ot jasper ; and the city w^as pure gold, like unto pure glass ; and the foundations of the wall of the city were garnished with all manner of precious stones. And the twelve gates were twelve pearls. And the street of the city was pure gold, as it were transparent glass. The glory of God did ligliten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it ; and the kings of the earth shall bring their glory and lionor into it." Chap xxi 1 2, 12—24. ' ' When a man reads these words, he understands them only according to their literal sense, and concludes that the visible heaven and earth will be dissolved, and a new heaven be creat- ed, and that the holy city Jerusalem, answering to the mea- sures above described, will descend upon the new earth ; but the angels understand these things altogether differently ; that is to say, what man understands naturally, they understand 9 1 ON THE NKW JERUSALEM tpiritually ; and what tliey understand is the true significa- tion ; and this is the internal or spiritual sense of the Word. According to this internal or sj^iritual sense, a new heaven and a new earth mean a new church, both in the heavens and on the earth, which will be more particularly spoken of hereafter. The city Jerusalem descending from God out of heaven, signifies the heavenly doctrine of that church ; the length, the breadth, and the height thereof, which are equal, signify all the varieties of good and truth belonging to that doctrine in the aggregate. The wall of the city means the truths which protect it ; the measure of the wall, which is a hundred and forty and four cubits, which is the measure of a man, that is, of the angel, signifies all those defending truths in the aggre- gate, and their quality. The twelve gates of pearl mean all introductory truths ; and the twelve angels at the gates signify the same. Tlie foundations of the wall, which are of every precious stone, mean the knowledges on which that doctrine is founded. The twelve tribes of Israel, and the twelve Apostles, mean all thingt. belonging to the dmrch in general and in particular. The city and its streets being of gold like unto pure glass, signifies the good of love, giving brightness and transparency to the doctrine and its truths. The nations who are saved, and the kings of the earth who bring glory and honor into the city, mean all the members of that church who are in goodness and in truth. God and the Lamb mean the Lord as to the Essential Divinity and the Divine Humanity. Such is the spiritual sense of the "Word, to which the natural sense, which is that of the letter, serves as a basis ; but still these two senses, the spiritual and the natural, form a one by correspondences. It is not the design of the present work to prove that such a spiritual meaning is involved in the afore-mentioned passages, but the proof of it may be seen in the Aecana Ccelestia, in the following places. Tliat the term, Land, when used in the Word, means the church, particularly when it is applied to signify the Land of Canaan, n. 662,' 1066, 1067, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325, 9643. Because earth, or land, in a spiritual sense, signifies the nation dwelling therein, and its worship, n. 1262. That the people of the lancl pignify those who belong to the spiritual church, n. 2928. That a new heaven and a new earth signify something new in the heavens and on earth, with respect to good and truth, thus respecting those things that relate to the church in each, n. 1733, 1850, 2117, 2118, 3358, 4535, 10,373. What is to be understood by the first licaven and the first earth which passed away, may be seen in the work On the Last Judgment AND the Destkuction OF Babylon thi'oughout, but particularly from n. 65 to 72. That Jerusalem signifies the church with 10 AND ITS HEAVENLY DOCTKINE. respect to doctrine, n. 402, 3654, 9166. That cities signify doctrines which belong to the chnrcli, and to religion, n. 40-^ 2450, 2712, 2943, 3216^4492, 4493. That the Wall of a city signities the defensive truth of doctrine, n. 6419. That the Gates of a city signity such truths as are introductory to df«c- trine, and thereby to the church, n. 2943, 4478, 4492, 4493. That the Twelve Tribes of Israel represented, and thence signified, all the varieties of the truth and good of the churcli, in general and in particular, thus all things relative to faith and love, n. 3S5S, 3926, 4060, 6335. That the same is signi- lied by the Lord's Twelve Apostles, n. 2129, 2329, 3354. 3488, 3858, 6397. That when it is said of the Apostles, tliat they shall sit lipon tvjelve thrones^ and judge the twelve tribes of Israel^ the meaning is, that all are to be judged according to the good and truth of the church, consequently, by the Lord, from whom that truth and good proceed, n. 2129, 6397. That Twelve signifies all things in the aggregate, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. Also, a hundred and forty -four, be- cause that number is the product of twelve multiplied by itself, n. 7973. That twelve thousand has also the same signi- cation, n. 7973. That all numbers in the Word si^rnifv things, n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075,^2252, 325'2, 4264, 6175, 9488, 9659, 10,217, 10,253. That the products arising from numbers multiplied into each other have the same signilication as the simple numbers, n. 5291, 5335, 5708, 7973. Tliat Measure signifies the quality of a thing with respect to truth and good, n. 3104, 9603, 10,262. That the Foundations of a wall signify the knowledges of truth on which docti-ine is founded, n. 9642. That a Quadrangular figure or Square, signifies what is perfect, n. 9717, 9861. That Length signifies good and its extension, and Breadth, truth and its extension, n, 1613, 9487. Tiiat Precious Stones signify truths from good, n. 114, 9863, 9865. What the precious stones in the tJrim and Thummini signify, both in general and in particular, n. 3862, 9864, 9866, 9905, 9891, 9895. What the Jasper of which the wall was built signifies, n. 9872. That the Street of the city signifies the truth of doctrine from good, n. 2336. That Gold signities the good of love, n. 113, 1551, 1552, 5658 6914, 6917, 9510, 9874, 9881. That Glory signifies Divine Truth, such as it is in heaven, with the intelhVence and wis- dom thence derived, n. 4809, 5292, 5922, 8267, 8427, 9429, 10,574. That Nations signily those in the church Avho are in good, and, in an abstract sense, the good of the church, n 1059, 1159, 1258, 1260, 1288, 1416, 1849, 4574, 7830, 9255, 9256. That Kings mean those in the church who are in truth, and, in an abstract sense, the truth of the church, n. 4675, 5044. That the rites and ceremonies observed at the corona- tion of kings, involve such things as are derived from Divine 11 2 — 4 ON THE NEW JERUSALEM Trutl , bnt that tlie knowledge of tliese things is at this day lost, n. 4581, 4966. 2. Before the New Jerusalem and its doctrine are treated of, it may be expedient to give some account of the new heaven and the new earth. What is to be understood by the first heaven and the first earth, which passed away, is shown in the small work On the Last Judgment and the Destruction of Babylon. Immediately after that event, that is, when the last judgment was completed, a new heaven was created or formed by the Lord ; which heaven was composed of all those persons who, from the coming of the Lord to the present time, had lived in faith and charity ; for such persons alone are capable of being assimilated to the form of heaven. For the form of heaven, according to which all consociations and communica- tions therein are effected, is the form of Divine Truth, grounded in Divine Good, proceeding from the Lord ; and this form man, as to his spirit, acquires by a life according to Divine Truth. That the Ibrm of heaven is thence derived may be seen in the work on Heaven and Hell, n. 200 to 212, and that all the angels are forms of heaven, n. 51 to 58, and 73 to 77. Hence it may be clearly seen, who they are of whom the new heaven consists ; and thereby what its quality is, namely, that it is altogether unanimous. He who lives in faith and charity, loves others as himself, and by love conjoins them with him- self, the effect of which is reciprocal : for, in the spiritual world, love is conjunction. "Wherefore, when all act thus, then from many, yea from innumerable individuals, coiisociated ac- cording to the form of heaven, unanimity exists, and they be- come as one ; foi- then nothing separates and divides, but every- thing conjoins and unites. 3. Since this heaven was formed of all those who had been of such a quality from the coming of the Lord until the present tiine, it follows that it is composed both of Christians and of Gentiles, but chiefly of infants from all parts of the world, who have died since the Lord's coming: for all these were received by the Lord, and educated in heaven, and instructed by the angels, and reserved, that they, together Avith the others, might constitute a new heaven ; whence it may be concluded how vast that heaven is. That all who die in infancy are educated in heaven, and become angels, ma}" be seen in the work on Hea- ven AND Hell, n. 329 to 345. And that heaven is formed of Gentiles as well as of Christians, n. 318 to 328. 4. Moreover, with respect to this new heaven, it is to be observed, that it is distinct from the ancient heavens which were formed before the coming of the Lord ; at the same time there is such an orderly connexion established bet\v'een them, that, together they form but one heaven. The reason why this new heaven is distinct from tlie ancient heavens, is, that in the 12 AND ITS IIKAVENLY DOCTlilNK. 4, 5 ancient clinrclies there was no other doctrine than the doctrine of love and cliarity ; and that at that time they were unac- quainted with any doctrine of faith separated from those prin- ciples. Hence, also, it is, that the ancient heavens constitute superior expanses, while the new heaven constitutes an expanse beneath them ; for the heavens are expanses one above another. In the highest expanse those dwell who are called celestial angels, many of whom were of the Most Ancient Church ; they are so named from celestial love, which is love to the Lord. lu the expanse beneath them are those who are called spiritual angels, many of whom were of the Ancient Church ; they are called spiritual angels, from spiritual love, which is charity to- wards our neighbor. Below these are the angels who are in the good of faith : these are they who have lived a life of faith : for a man to live a life of faith, is to live according to the doc- trine of his particular church ; and to live is to will and to do. All these heavens, ho"\vever, form a one, by mediate and im- mediate influx from the Lord. A more full i-dea of these hea- vens may be obtained from what is said of them in the work on Heaven and Hell, and particularly in the article which treats of the two kingdoms into which the heavens in general are divided, n. 20 to 28 ; and in the article concerning the three heavens, n. 29 to 40 : concerning mediate and immediate influx, in the extracts from the Arcana Ccelestia, after n. 603 ; and concerning the Ancient and Most Ancient Churches, in the small work Un the Last Judgment and the Destruc- tion OF Babylon, n. 46. 5. It may be suflicient to state thus much concei'uing the new heaven ; something shall now be said concerning the new earth. By the new earth is understood a new church npon earth ; for when a former church ceases to exist, then a )iew one is established by the Lord. It is provided by the Lord that there should always be a church on earth, since by means of the church there is a conjunction of the Lord with man- kind, and of heaven with the world ; there the Lord is known, and. therein are divine truths by which man is conjoined to him. That a new church is at this time being established, may be seen in the snuill work On the Last Judgment and the Destruction of Babylon, n. 74. The reason why a new church is signified by a new earth arises from the spiritual sense of the Word ; for in that sense, by the word earth or land, no particular country is meant, but the nation dwelling there, and its divine worship ; this, in the spiritual sense, being what answers to earth in the natural sense. Moreover, by earth or land, in the Word, when there is no name of any particular country afflxed to the term, is signitied the land of Canaan ; and in that land a church had existed from the earliest ages ; in consequence of which, all the i:>lace3 therein, and in the adja- 13 5, 6 ON THE NEW JERUSALEM cent countries, with the mountains and rivers, as mentioned in the Word, became representative and significative of those things whicli compose tlie internals of the church, and which are called its spiritual things. Hence it is, as was observed, that earth or land, in the AVord, as meaning the land of Ca- naan, signities the church ; it is therefore usual in the church to speak of the heavenly Canaan, by which is undei'stood heaven itself. Thus, also, by the new earth is here meant a new church. That the land of Canaan, in the spiritual sense of the Word, signifies the church, is shown in the Arcana Cceles- TiA, in various places, of which the following are here adduced. That the Most Ancient Church, wdiich was before the flood, and the Ancient Clnu'ch, which was after 1»iie flood, were in the land of Caiman, n. 567, 3686, 4447, 4454, 4516, 4517, 5136, 6516, 9327. Tliat then all places in that land became repre- sentative of such tilings as are in the kingdom of the Lord, and in the church, n. 1505^, 3686, 4447, 5136. ' Tliat therefore Abra- ham was commanded to go thither, to the intent that amongst his posterity, the children of Israel, a representative church might be established, and that the Word might be Avritten, the ultimate of which should consist of representatives existing in that land, n. 3686, 4447, 5136, 6516. Hence it is, that earth or land, and the land of Canaan, when they are mentioned in the Word, signify the ciiurch, n. 3038, 3481, 3705, 4447, 4517, 5757, 10,658. ' 6. What is understood by Jerusalem in the s]iiritual sense of the Word shall also be briefly described. Jerusalem means the churcli with respect to doctrine, because at Jerusalem, in the land of Canaan, and in no other place, were the temple, the altar, the sacrifices, and, consequently, all that pertained to divine worship. On this account, also, three festivals were cele- brated there every year, to wdiich everj^ male throughout the whole land was commanded to go. This, then, is the reason why Jerusalem, in the spiritual sense, signifies the church wdth respect to worship, or, what is the same thing, with respect to doctrine ; for worship is prescribed by doctrine, and is performed accoi'ding to it. The reason why it is said. The holy city, JSfew Jer'usalem, descending from God out of heaven, is, because, in the s])iritual sense of the Word, a city signifies doctrine, and a holy city the doctrine of Divine Truth, since Divine Truth is M'hat is called holy in the Word. It is called the New Jei'usa- lem for the same reason that the earth is called a new earth, ht'cause, as was observed above, earth or land signifies the church, and Jerusalem, the church with respect to doctrine ; and it is said to descend from God out of heaven, because all Divine Truth, whence doctrine is derived, descends out of heaven from the Lord. That Jerusalem does not mean a city, although 't was seen as a city, manifestlv appears from its bemg said AND ITS IIEAVENL"? DOCTRINE. G 8 that its height loas, as its length and breadth, tioelve thousand furlongs (ver. 16) ; and that the measure of its wall, which was a hundred and forty-four cuhits, was the measure of a man, that is, of the angel (ver. 17) ; and also from its being said to be prepared as a hride adorned for her husband (ver. 2); and that afterwards the angel said^ Come hither ^Iioill show thee the hride^ the LamVs wife : and he showed me that great city, the holy Je- rusalem (ver. 9, 10). The church is called in the Word the bride and the wife of the Lord ; she is called the bride before conjunction, and the wife after conjunction. As may be seen in the Arcana Ccelestia, n. 3103, 3105, 3164, 3165, 3207, 7022, 9182. 7. To add a few words respecting the doctrine which is deli- vered in the following pages. This, also, is from heaven, being from the spiritual sense of the Word, which is the same with the doctrine that is in heaven ; for there is a church in heaven as well as on earth. In heaven there are the Word, and the doctrine from the Word ; there are places of worship there, and sermons delivered in them; there are also both ecclesiastical and civil governments there : in a word, the only difference between the things which are in heaven, and those which are on earth, is, that in heaven all things exist in a state of greater perfection, since those who dwell there are spiritual, and spiritual things immensely exceed in perfection those that are natural. That such things exist in heaven may be seen in the work concerning Heaven and Hell throughout, particularly in the article concerning governments in heaven, n. 213 to 220 ; and also in the article on divine worship in heaven, n. 221 to 227. Hence may evidently appear what is meant by the holy city, New Jerusalem, being seen to descend from God out of heaven. But I proceed to the doctrine itself, which is for the New Church, and which is called, Heavenly Doctrine, be- cause it was revealed to me out of heaven ; — to deliver this doctrine is the design of the present work. INTRODUCTION TO THE DOCTRINE. 8. When there is no faith in consequence of there being no eliarity, the church is at an end. See this shown in the small work on the Last Judgment and the Destruction of Babylon, n. 33 to 39. The churches throughout the whole Christian »vorld having made their differences to depend upon points of faith, when yet there can be no faith where there is no charity, I will, by way of introduction to the doctrine which follows, make some observations concerning the doctrine of charity as held by the ancients. When I use the phrase, " the churches 15 8, 9 ON THE NEW JERUSALEM in tlie Christian world," I mean Protestant cliurclies, and not tlie Popish or Roman Catholic church, since that is not a Christian church ; for, wlierever the church exists, the Lord is worshiped, and the Word is read ; whereas, amono^ Roman Catholics, they worship themselves instead of the Lord ; forbid the Word to be read by the people ; and affirm the Pope's de- cree to be equal, yea, even superior to it. 9. The doctrine of charity, which is the doctrine of life, was the essential doctrine in the ancient churches. Concerning these churches the reader may see more in the Arcana Cceles- TiA, n. 123B, 2385. And that doctrine conjoined all churches,and thereby formed one church out of many. For they acknow- ledged all those as members of the church who lived in the good of charity, and called them brethren, however they might differ respecting truths, which at this day ave called matters of /aith. In these they instructed one another, which employment was among their works of charity ; nor were they offended if ^ne did not accede to the opinion of another, knowing that every one receives truth in proportion to the degree in which iie is in good. Such being the character of the ancient churches, the members composing them were interior men ; and because they were interior men they excelled in wisdom. For they who are in the good of love and charity, are, as to the internal man, in heaven, and belong to an angelic society in which the same good prevails. Hence they enjoy an elevation of mind towards interior things, and, consequently, they are in possession of wisdom ; for wisdom can come from no other source than from heaven, that is, through heaven from the Lord ; and in heaven there is wisdom, because its inhabitants are principled in good. Wisdom consists in seeing truth from the light of truth ; and the light of truth is the light which shines in heaven. But in process of time that ancient wisdom decreased ; for as mankind removed themselves from the good of love towards the Lord, and of love towards the neighbor, which latter is called charity, they removed themselves in the same proportion from wisdom, because, in the same propor- tion, they removed themselves from heaven. Hence it was that man, from being internal, became external, and this suc- cessively ; and wlien he became external, he became also world- ly and corporeal. When sucli is his quality, he cares but lit- tle for the tilings of heaven ; for the delights of earthly loves, and the evils which, from those loves, are delightful to him, then possess him entirely. In this state the things whicli he hears concerning a life after death, concerning heaven and hell, and concerning s]>iritual subjects in general, are regarded by him as matters altogether foreign or extraneous to him, and not as things in which he has the most intimate concern ; as, nevertheless, tliev ought to be. Hence also it is, that the doc- 16 A_ND ITS IIKAVKNLY DOCTKINK. 9—13 trine of charity, which amongst the ancients was held in snch estimation, is, at this day, witli other excellent things, alto- gether lost. For wliO, at this day, is aware what charity is, in the genuine sense of the term, and what, in the same sense, is meant by our neighbor ? whereas, that doctrine not only teaches this, but innumerable things beside, of which not a thousandth part is known at this day. The whole sacred Scripture is nothing else than the doctrine of love and charity, which the Lord also teaches, when he says : Thou shall love the Lord thy God with all thy heai% and with all thy soid, and with all thy mind; this is the first and great commandment: and the second IS like unto it^ thou shall love thy neighbor as thyself: on these two commandments hang all the law and the prophets. Matt, xxii. 37, 38, 39. The law and the prophets are the Word, iu general and in particular. 10. In the following doctrine we will annex to each section extracts from the Arcana Ccelestia, because in these the same things are more fully explained. OF GOOD AND TRUTH. n 11. All things in the universe, which are according to Di- vine order, have relation to good and truth. There is nothing either in heaven or on earth which has not relation to these two ; the reason is, because both good and truth proceed from the Divine Being Who is the First Cause of all. ^ 12. Hence it appears that there is nothing more necessary :_j'or man^toT;now than what good and truth are ; how ttie one has respect to ttie oflier^and how thg}' 1>econre mutually itotf^ joined. But such knowledge is especially necessary for every member of the church ; for as all things of heaven have relation to good and truth, so also have all things of the church, because the good and trutli of heaven are also the good and truth of the church. It is on this account that, in delivering the doctrine of the New Jerusalem, we commence with this subject. . 13. Itjsjri agreement with Divine order, thatgood and truth \ shoTTttr^e conjoined, and not sep«ratp.rl ; thue,'^EStljhej^isfaoiri(l_ be H one, and not two ; for they jroof pd iii r-ornnTicfion trom"" die DivineTieii-of, and contmue so^_in heavenTaiM Uieriitiirck >eii-g, ana ley ought ot necessity to reniain"conjoingrrin the cliiirch. The cuiijuticnror^f good and truth is called, in heaven, the heavenTv" Tnairiage, tor all there are r;ie sutjjecls of "Qus marnu^^eX and hence it is, that, in the Word, heaven is compared to a marriage, and that the Lord is called the bridegroom and husband, whilst heaven, and also the church, are called the bride and wife. The [2] 17 14 — IS OF THE NEW JERUSA-LEM. reason why heaven and tlie church are so styled, is, that all therein receive the Divine Good in truths. 14. All the intelligence and wisdom wdiich the angels possess is derived from this marriage of good and truth, but not any of it from good separate from truth, nor from truth separate from good. So also it is with the members of the cliurch. 15. Since therefore the conjunction of good and truth re- sembles a marriage, it is evident that there exist between them a mutual love, and a mutual desire to be conjoined. That member of tlie church, then, who does not possess such love and desire, is- not the subject of the heavenly inarriage ; conse- quently, as yet, the church is not in him ; for it is the conjunc- tion of good and truth wdiich constitutes the church. 16. Tliere are numerous kinds of good, all, however, being comprehended under the general distinction of spiritual and natural good, which are conjoined in genuine moral good. As there are many kinds of good, so also there are various kinds of truth ; for all truth pertains to good, and is, indeed, its form. 17. What has been said respecting good and truth, may, in a contrary sense, be affirmed of evil and falsity : for as all things in the universe which exist according to Divine order, have re- lation to good and truth, so also all things W'hicli exist in con- trariety to Divine order, have relation to evil and falsity. Again, as there exist between good and truth a mutual love and desire to be conjoined, so do there exist a similar love and desire between evil and falsity. In fine, as all intelligence and wis- dom are produced from the conjunction of good and truth, so all insanity and folly spring from the conjunction of evil and falsity. This latter conjunction is called the infernal marriage. 18. Now since evil and falsity are opposed to good and truth, it is plain that truth cannot be conjoined with evil, nor good with the falsity of evil ; for if truth be adjoined to evil, it is no longer truth, but falsity, because it is falsified ; and if good be adjoined to the falsity of evil, it is no longer good, but evil, as it is adulterated. Nevertheless, the falsity which is not grounded in evil, admits of being conjoined with good. 19. No one who, from confirniation and life, is principled in evil, and thence in falsity, can know what good and truth are, for he believes his own evil to be good, and his falsity to be truth ; but every one who, from the same grounds, is principled in good and thence in truth, is capable of knowing what evil and falsity are. The reason of this is, because all good, with its truth, is, in its essence, celestial, and such as is not celestial in its essence, is still from a celestial origin ; but all evil, with its falsity, is, in its essence, infernal, and such as is not internal in its essence, has, nevertheless, its origin thence; and all that is celestial is in light, but all that is infernal is in darkness. 18 AND ITS HEAVENLY DOCTKINE. 20 2J FROM THE ARCMi That all and singular things in the universe have relation to * and truth, or to evil and the false • those things which exist ai'6 wl'ought agreeably to Divine order, to good and truth ; anc those which are opposite to Divine order, to evil and the false, n. 2451, 3166, 4390, 4409, 5232, 7256, 10,122. Consequently every thing in man has reference to the will and understanding, inasmuch as his understanding is the recipient of truth, or of the false ; and his will the recipient of good, or of evil, n. 10,122. That at this day it is known by few what truth in its genuine essence is, by rea- son that it is little known what good is, when nevertheless all truth is from good, and all good is by truths, n. 2507, 3603, 4136, 9186, 9995. . THal there are four kinds of men : 1. Those who are in falses from e\ il ; and those who are in falses not from evil. 2. Those who are in truths without good. 3. Those who are in truths, and by them look and tend to good. 4. Those who are in truths from good. But each of these shall be spoken of in particiilar. 2L__^^^liiuij,tJ whj aiz'' in faheS from evil, and of those ivho are in -fatsesnot from evil : consequently of falses from, evil, and of falses not from evil. That there are innumerable kinds of the false, namely, IS many as there are evils ; and that the origins of evils, and thence of falses, are many, n. 1188, 1212, 4729, 4822, 7574. That there is a false from evil, or a false of evil ; and that there is an evil from the false, or an evil of the false, and again a false thence derived, and thus in succession, n. 1679, 2243. That from one false, especially if it is in the place of a principle, there How falses in a continual series, n. 1510, 1511, 4717, 4721. That there is a false from the cupidities of the love of self and of the w^orld ; and that there is a false from the fidlacies of the senses, n. 1295, 4729. That there are falses of religion, and that there are falses of ignorance, n. 4729, 8318, 9258. That there is a false in which is good, and a false in which is no good, n. 2863, 9304, 10,109, 10,302. That there is what is falsified, n. 7318, 7319, 10,648. That all evil has a false with it, n. 7577, 8094. That the false from the cupidities of the love of self is the very false of evil ; and that the worst kinds of falses are thence, n. 4729. That evil is heavy, and has in itself a tendency to fall into hell, but not so the false, unless derived from evil, n. 8279, 8298. That good is changed into evil, and truth into the false, when it descends from heaven into hell, because into a gross and impure atmosphere, n. 3607. That the falses of evil appear as mists and foul waters over the hells, n. 8217, 8138, 8146. That they who are in the hells speak falses from evil, n. 1695, 7351, 7352, 7357, 7392, 7698. That they who are in evil cannot but think what is false, when they think from themselves, n. 7437. More is said concerning the evil of the false n. 2408, 4818, 7272, 8266, 8279 ; and concerning the false of evil, n. 6359, 7272, 9304, 10,302. That every false may be confirmed, and when confirmed appeura fts truth, n. 5033, 6865, 8521, 8780. That therefore every thing 19 21 ON THE NEW JERUSALEM should be examined to see whether it is truth or not before it is confirmed, n. 47-41, 7012, 7680, 7950, 8521. That care should be taken that the falses of religion be not confirmed, because a persua sion of what is false arises from thence, which adheres to man aftei death, n. 8-45, 8780. How pernicious the persuasion of the false is, n. 794, 806, 5096, 7686. That good cannot flow into truths, so long as man is in evil, n. 2434. That goods and truths arc so far removed from man as he is in evil, and thereby in falses, n. 3402. That great care is taken by the Lord lest truth be conjoined to evil, and the false of evil to good, n. 3110, 3116, 4416, 5217. That profanation arises from such mixture, n. 6348. That truths exterminate falses, and falses truths, n. 5207. That truths cannot be fully received so long as incredulity reigns, n. 3399. How truths may be falsified, from examples, n. 7318. That the evil are permitted to falsify truths, with the reason thereof, n. 7332. That truths are falsified by the evil, by being applied, and thus turned aside, to evil, n. 8094, 8149. That truth is said to be falsified when it is applied to evil, which is principally done by fallacies and appear- ances in externals, n. 7334, 8602. That the evil are allowed to as- sault truth, but not good, because they can falsify truth by various interpretations and applications, n. 6677. That truth falsified from evil, is contrary to truth and good, n. 8602. That truth falsified from evil stinks grievously in the other life, n. 7319. More is said con- cerning the falsification of truth, at n. 7318, 7319, 10,648. That there are falses of religion which agree with good, and others which disagree, n. 9258. That falses of religion, if they do not dis- agree with good, do not. produce evil, except with those who are in evil, n. 8318. That falses of religion are not imputed to those who are in good, but to those who are in evil, n. 8051, 8149. That truths not genuine, and also falses, maybe consociated with genuine truths with tho.^ who are in good, but not with those who are in evil, n. 3470, 3471, 4551, 4552, 7344, 8149, 9298. That falses and truths are consi>ciated by appearances from the literal sense of the Word, n. 7344. That falses are made true by good, and grow soft when they art applied and turned to good, and evil is removed, n. 8149. That falses of religion with those who are in good, are received by tlie Lord as truths, n. 4736, 8149. That good whose quality is from the false of religion, is accepted by the Lord, if there is ignorance, and therein innocence, and a good end, n'. 7887. That truths with man are appearances of truth and good imbued with fallacies • but that nevertheless the Lord adapts them to genuine truths with the man who lives in good, n. 2053. That falses in which is good, have place with those who are without the church, and thence in ignor- ance of truth ; also with those who are within the church where are falses of doctrine, n. 2589 to 2604, 2861, 2863, 3263, 3778, 41 89. 4190, 4197, 6700, 9256. That falses in which is no good are more grievous with those Avho are within the church, than with those who are with- out the church, n. 7688. That truths and goods are taken away from the evil in the other life, and given to the good, agreeably tc the words of the Lord, Td him that hath shall he given that he may 20 AND ITS HEAVENLY DOCTKINE. 22, 23 abound ; and from liim ivJio hath not shall be taken away that which he hath, n. 7770. 22. Of those ivho are in truths^ and not hi good ; consequently of truths ivithout good. That truths without good are not in themselves truths because they have no hfe, for all the life of truths is from good, n. 3603. Thus that they are as a body without a soul, n. 3180, 9454. That the knowledges of truth and good which are only in the memory, and not in the life, are believed by them to be truths, n. 5276. That the truths are not appropriated to man, nor become his own, which he only knows and acknowledges from causes which proceed from the love of self and the world, n. 3402, 3824. But that those are appropriated, which he acknowledges for the sake of truth and good, n. 3849. That truths without good are not accepted by the Lord, n. 4368 ; neither do they save, n. 2261. That they who are in truths without good, are not of the church, n. 3903. That neither can they be regenerated, n. 10,637. That the Lord does not How into truths except by good, n. 10,367. Of the separation of truth from good, n. 5008, 5009, 5022, 5028. The quality of truth without good, and its quality from good, n. 1949, 1950, 1964, 5951 ; from comparisons, n. 5830. That truth without good is morose, n. 1949, 1950, 1951, 1964. That in the epiritual world it appears hard, n. 6359, 7068 ; and pointed, n. 2799. That truth without good is as the light of winter, in which all things of the earth are torpid, and nothing is produced ; but that truth from good is as the light of spring and summer, in which all things flourish and are produced, n. 2231, 3146, 3412, 3413. That such a wintry light is turned into thick darkness when light flows in from heaven ; and that then they who are in those truths come into blind- ness and stupidity, n. 3412, 3413. That they who separate truths from good are in darkness, and in ignorance of truth and in falses, n. 9l86. That from falses they cast themselves into evils, n. 3325, 8094. The errors and falses in- to which they cast themselves, n.4721, 4730,4776,4783, 4925, 7779, 8313, 8765, 9221. That the Word is shut to them, n. 3773, 4783, 8780. That they do not see and attend to all those things which the Lord spake concerning love and charity, thus concerning good, n. 3051, 3416. That they know not what good is, nor what heaven- ly love and charity are, n. 2507, 3603, 4136, 9995. That they who know the truths of faith, and live evilly, in the other life abuse truths to domineer thereby, n. 4802. Concerning their quality and lot in another life, n. 4802. That Divine Truth condemns to hell, but that Divine Good elevates to heaven, n. 7258. That Divine Truth terrifies, not so Divine Good, n. 4180. What it is to be judged from truth, and to be judged from good, n. 2335. 23. Of those ivho are in truths, and thereby look and tend to good : consequently of truths by ivhich come good. That what man loves, this he wills, and what man loves or wills, this he thinks, and confirms in various ways : what man loves or wills, this he calls good, and what man thence thinks and confirms in various ways, this he calls truth, n. 4070. Hence it is, that truth becomes good, when it becomes of the love or will, or when man .oves and wills it, n. 5526, 7835, 10,367. 21 23 ON THE NEW JERUSALEM And forasmuch as the love or the will is the very life of man, tl.at truio does not live with man when he only knows it and thinks it, but wnen he loves and wills it, and from love and will does it, n. 5595, 9'IS4:. That thence truths receive life, consequently from good, n.2434, 3111, 2607, 6077. Thus that the life of truths is from good, and that they have no life but from good, n. 1589, 1947, 1997, 2579, 3180, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9067, 9841, 10,729 ; illustrated, n. 9454. When truths may be said to have acquired life, n. 1928. That truth when it is conjoined to good, is appi-opri- ated to man because it becomes of his life, n. 3108, 3101. That truth may be conjoined to good, there must be a consent from the understanding and will ; when the will also consents that then there is conjunction, n. 3157, 3158, 3161. That when man is regenerated, truths enter with the delight of affection, because he loves to do them, and that they are reproduced with the same affection because the two cohere, n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893, 7967. That the aff"ection which is of love always adjoins itself to truths according to uses of life, and that that affection is reproduced with the truths, and the truths are re- produced with the affection, n. 3336, 3824, 3849, 4205, 5893, 7967. That good acknowledges nothing else for truth than what accords with the affection which is of love, n. 3161. That truths are intro- duced by delights and pleasantnesses that agree therewith, n. 3502, 3512. That all genuine affection of truth is from good, and accord- ing to it, n. 4373, 8349, 8356. That thus there is an insinuation and influx of good into truths, and conjunction, n. 4301. And that thus truths have life, n. 7917, 7967. Forasmuch as the affection which is of love always adjoins itself to truths according to uses of life, that therefore good acknowledges its own truth, and truth its own good, n. 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5407, 5835, 9637. That thence is a conjunction of truth and good, concerning which, n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623 to 7627, 7752 to 7762, 8530, 9258, 10,555. That truths do also acknowledge each other, and are mutually con- sociated, n. 9079. And that this is from the influx of heaven, n. 9079. That good is the esse of life, and truth the existere of life thence ; and that thus good has its existere of life in truth, and truth its esse of life in good, n. 3049, 3180, 4574, 5002, 9144. Hence that every good has its own truth, and every truth its own good, because good without truth has no existence, and truth without good has no being [non est], n. 9637. That good has also its form and quality from truths, and that truth is the form and quality of good, n. 3049, 4574, 6951, 9454. And of consequence, that truth and good ought to be conjoined in order that they may be somewhat, n. 10,555. That hence good is in a perpetual endeavor and desire of conjoining truths unto itself, n. 9206, 9495 ; illustrated at n. 9207. And truths in like manner with good, n. 9206. That the conjunction is reciprocal, of good with truth, and of truth with good, n. 5365, 8516. That good acts, and truth re-acts, but from good, n. 3155, 4380, 4757, 5928, 10,729. That truths regard their own good, as beginning and end, r 4353. That the conjunction of truth with good is as the progression of 22 AND ITS IIEAVEXLV DOCTRINE. 21 man's life from infancy, as he first imbibes truths scienlifically, tlien rationally, and at length applies them to life, n. 3025, 3665, 3690. It is also as with offspring, in that it is conceived, exists in the womb, is born, grows up, and becomes wise, n. 3298, 3299, 3308, 3665. 3690. It answers also to the case of seeds and ground, n. 3671. And to the case of water with bread, n. 4976. That the first affection of truth is not genuine, but that as man is perfected it is purified, n. 3040, 3089. That nevertheless goods and truths, not genuine, ser/e for the introducing goods and truths that are genuine, and that afterwards the former are relinquished, n. 3665, 3690, 3974, 3982, 3986, 4145. Moreover, that a man is led to good by truths, and not without truths, n. 10,124, 10,367. If man does not learn or receive truths, that good cannot flow-in, thus that man cannot become spiritual, n. 3387. That the conjunction of good and truth takes place according to the increase of knowledges, n. 3141. That truths are received by every one according to his capacity, n. 3385. That the truths of the natural man are scientifics, n. 3293, 3309, 3310. That scientifics and knowledges are as vessels, n. 6004, 6023, 6052, 6071, 6077. That truths are vessels of good, because they are recipients, n. 1946, 1900, 2063, 2261, 2269, 3318, 3368, 3365. That good flows into man by an internal way, or that of the soul, but truths by an external way, or that of hearing and sight ; and that they are conjoined in his interiors by the Lord, n. 3030, 309H. That truths are elevated out of the natural man, and implanted in good in the spiritual man ; and that thus truths become spiritual, n. 3085, 3086. And that afterwards they flow thence into the natural man, spiritual good flowing immediately into the good of the natural, but mediately into the truth of the natural, n. 3314, 3573, 4563; illustrated at n. 3314, 3616, 3576, 3969, 3995. In a word, that truths are conjoined to good with man, so far and in such manr^er as man is in good as to life, n. 3834, 3843. That conjunction is accom- plished in one manner with the celestial, and in another with the spiritual, n. 10,124. Further particulars relative to the conjunction of good and truth, and the manner in which it is effected, may be seen, n. 3090, 3203, 3308, 4096, 4097, 4345, 4353, 5365, 7623, to 7627. And in what manner spiritual good is formed by truths, at II. 8470, 3570. 24. Of those who are in truths from good, consequently of truths from good. Of the difference between truth that leads to good, and truth which proceeds from good, n. 1063. That truth is not essen- tially truth, any further than as it proceeds from good, n. 4736, 10,619 ; because truth has its esse from good, n. 3049, 3180, 4574, 5002, 9144 ; and its life, n. 3111, 2434, 6077 ; and because truth is the form or quality of good, n. 3049, 4574, 6951, 9454. That truth is altogether as good with man, in the same ratio and degree, n. 2429. In order that truth may be really truth, it must derive its essence from the good of charity and innocence, n. 3111, 6013. That the truths which are from good are spiritual truths, n. 5951. That truth makes one with good when it proceeds from gcod, so completely that both together are one good, n. 4332, 7835, 10,252, 10,266. That the understanding and will make one mind and ova 23 24 ON THE NEW JERUSALEM life, when the understanding proceeds from the will, because tl a understanding is the recipient of truth, and the will, of good, but not when man thinks and speaks otherwise than he wills, n. 362o. That truth from good is truth in will and act, n. 4337, 4353, 4385, 4390. That when truth proceeds from good, good has its image in truth, n. 3180. That in the universal heaven and world, and in the singulars thereof, there is a resemblance of marriage, n. 54, 718, 749, 917, 1432, 2173, 2516, 5194. Particularly between truth and good, n. 1094, 2173, 2503. By reason that all things in the universe have relation to truth and good, in order that they may be any thing, and to their conjunction, in order that any thing may be produced, n. 2451, 3166, 4390, 4409, 5232, 7256, 10,122, 10,555. That the an- cients also instituted a marriage between truth and good, n. 1904. That the law of marriage is. that two be one, according to the words of the Lord, n. 10,130, 10,168, 10,169. That love truly conjugial descends and exists from heaven, from the marriage of truth and good, n. 2728, 2729. That man is so far wise, as he is in good and thence in truths, but not so far as he knows truths and is not in good, n. 3182, 3190, 4884. That man who is in truths from good, is actually elevated from the light of the world into the light of heaven, consequentl}^ from what is obscure into what is clear; but on the other baud, that he is in the light of the world, and in what is obscure, so long as he knows truths and is not in good, n. 3190, 3191. That man does not know what good is, before he is in it, and has his perceptions from it, n. 3325, 3330, 3336. That truths increase immensely when they proceed from good, n. 2846, 2847, 5345. Of which increase, n. 5355. That this increase is as fructification from a tree, and multipliication front seeds from which whole gardens are produced, n. 1873, 2846, 2847 That wisdom increases in a like degree, and that to eternity, n. 3200, 3314, 4220, 4221, 5527, 5859, 6303. That the man who is in truths from good is in a like degree enlightened, and that he is so far in illustration when he reads the Word, n. 9382, 10,548, 10,549, 10,550, 10,691, 10,694. That the good of love is as fire, and truth thence as light from that fire, n. 3195, 3222, 5400, 8644, 9399, 9548, 9684. That in heaven truths from good shine, n.5219. That truths from good, by which ia wisdom, increase according to the quality and quantity of the love of good ; and on the other hand, falses from evil, accord- ing to the quality and quantity of the love of evil, n. 4099. That the man who is in truths from good comes into angelic intelligence and wisdom, and that they lie hid in his interiors so long as he lives in the world, but that they are opened in the other life, n. 2494. That man, who is in truths from good, becomes an angel after death, n. 8747. That truths from good are as generations, n. 9079. That thev are disposed in series, n. 5339, 5343, 5530, 7408, 10,303, 10,308. The ordination of truths from good compared with the fibres and blood-vessels in the bodv ; and thence with their textures and forms, according to the uses of life, n. 3470, 3570, 3579, 9454. That truths from good form as it were a city, and this from tlu; influx of hea- ven, n. 3584. That the truths which are of the principal love are in 24 AND ITS IIEAVKNLY DOCTItlNE. 26 the middle ; and that the rest are more or less remote from liience according to their degrees of disagreement, n. 8993, 4551, 4552, 5530, G028. That a like arrangement exists in the evil, with respect to their principles, n. 4551, 4552. That truths when they proceed from good are disposed into the form of heaven, n. 4302, 4704, 5339, 5343, 6028, 10,303. And this according to the order in which are the angelic societies, n. 10,303. That all truths when they proceed from good are conjoined to one another by a certain affinity, and that they are as derivations of families from one father, n. 2863. That all truth has a sphere of extension into heaven, according to the quality and quantity of the good from which it is, n. 8063. That the marriage of good and truth is the church and heaven with man, n. 2231, 7752, 7753, 9224, 9795, 10,122. Of the delight and happi- ness of those with whom good is in truths, n. 1470. That truths from good, in conjunction, present an image of man, n. 8370. That man is nothing else than his own good, and truth thence derived ; or evil, and false thence dei^ived, n. 10,298. The sum is :— That faith is by truths, n. 4353, 4997, 7178, 10,367. That charity towards the neighbor is by truths, n. 4368, 7623, 7624, 8034. That love to the Lord is by truths, n. 10,143, 10,153, 10,310, 10,578, 10,648. That conscience is by truths, n. 1077, 2053, 9113. That innocence is by truths, n. 3183, 3495, 60i3. That purification from evils is by truths, n. 2799, 5954, 7044, 7918, 9089, 10,229, 10,237. That regeneration is by truths, n. 1555, 1904, 2046, 2189, 9088, 9959, 10,028. That intelligence and wisdom are by truths, n. 3182, 3190, 3387, 10,064. That the beauty of angels, and also of men, as to the interiors which are their spirits, is by truths, n. 553, 3080, 4983, 5199. That power against evils and falses is by truths, n. 3091, 4015, 10,485. That order, such as is in heaven, is by truths, n. 3316, 3417, 3570, 4704, 5339, 5343, 6028, 10,303. That the church is by truths, n. 1798, 1799, 3963, 4468, 4672. That heaven is with man by truths, n. 1690, 9832, 9931, 10,303. That man becomes man by truths, n. 3175, 3387, 8370, 10,298. But nevertheless that all these things are by truths from good, and not by truths without good; and that good is from the Lord, n. 2434, 4070, 4736, 5147. That all good is'from the Lord, n. 1614, 2016, 2904, 4151, 9981. 25. That all good and truth is from the Lord. — That the Lord is good itself and truth itself, n. 2011, 4151, 10,336, 10,619. That the Lord, both with respect to the Divine and the Human, is the Divine Good of Divine Love ; and that from Him proceeds Divine Truth, n. 3704, 3712, 4180, 4577. That Divine Truth proceeds from the Di- vine Good of the Lord, comparatively as light from the sun, n. 3704, 3712, 4180, 4577. That the Divine Truth proceeding from the Lord appears in the heavens as light, and forms all the light of heaven, n. 8195, 3222, 5400, 8694, 9399, 9548, 9084. That the light of heaven, which is Divine Truth united to Divine Good, illuminates both the sight and understanding of angels and spirits, n. 2776, 3138. That heaven is in light and heat, because it is in truth and good, for Di- vine Truth is light there, and Divine Good is heat there, n. 3643, 9399, 9401 ; and in the work on Heaven and Hell, n. 126 to 140. That Di\nne Truth proceeding frcm the Divine Good of the Lord, forma the angelic heaver, and arranges it in order, n. 3038, 9408, 9613 25 26 ON THE NEW JERUSALEM 10,716, 10,717. That Divine Good united to Divine Trath, which is in the heavens, is called Divine Truth, n. 10,196. That the Divine Truth proceeding from the Lord is the only re- ality, n. 6880, 7004, 8200. That by Divine Truth all things were made and created, n. 2803, 2884, 5272, 7835. That all power be- longs to Divine Truth, n. 8200. That man from himself can do nothing that is good, and think nothing that is true, n. 874, 875, 876. That the rational [principlel of man cannot perceive Divine Truth from itself, n. 2196, 2203, 2209 That truths which are not from the Lord, ai-e from the proprium of man, and that they are not truths, but only appear as truths, r 8868. That all good and truth is from the Lord, and nothing from man, n. 1614, 2016, 2904, 4151, 9981. That goods and truths are so far goods and truths, as they have the Lord in them, n. 2904, 3051, 8478. Of the ])ivine Truth proceeding immediately from the Lord, and of Divine Truth proceeding mediately through the angels, and of their influx with man, n. 7055, 7056, 7058. That the Lord flows into good with man, and by good into truths, n. 10,153. That He flows by good into truths of every kind, and particularly into genu- ine truths, n. 2531, 2554. That the Lord does not flow into truths separate from good, and that no parallelism exists between the Lord and man, with respect to them, but with respect to good, n. 1831, 1832, 3514, 3564. That to do good and truth for the sake of good and truth is to love the Lord, and to love the neighbor, n. 10,336. 'J'hat they who are in the internal of the Word, of the church, and of worship, love to do good and truth for the sake of good and truth ; but that they who are in the external of these, without the internal, love to do good and truth for the sake of themselves and the world, n. 10,662. What it is to do good and truth for the sake of good and truth, illustrated by examples, n. 10,682. 26. Of the various kinds of goods and truths. That variety is infinite, and one thing is never exactly the same as another, n. 7236, 9002. That there is also an inlinite variety in the heavens, n. 684, 690, 3744, 5598, 7236. That varieties in the heavens are varieties of good, and that thence is the distinction of all therein, n. 3519, 3744, 3804, 3986, 4005, 4067, 4149, 4203, 7236, 7833, 7836, 9002. That these varieties are from truths, which are manifold, by which eveiy one has good, n. 3470, 3519, 3804, 4149, 6917, 7236. That thence all the anofelic societies in the heavens, and every angel in a society are distinguished from each other, n. 690, 3241, 3519, 3804, 3986, 4067, 4149, 4263, 7236, 7833, 7836. But that they al act in unity by love from the Lord, and thereby regard one end, n. 457, 3986. That in general, goods and truths are distinguished according to degrees, into natural, spiritual, and celestial, n. 2069, 3240. That in general, there are three degrees of good, and consequently of tnith, according to the three heavens, n. 4154, 9873, 10,296. That the goods and thence the truths in the internal man, are of a threefold kind, and so also in the external, n. 4151. That there is natural good, civil good, and moral good, n. 3768. That natural good, into which some are born, is not good in the other life, unless made spiritual good, n. 2463, 2464 2408 2G yw (JJi S ^ AND J^ H^VENLY. JXiCTRINE. 27 5408, 3469, 347(1^508, 3518, 7761. Of natural spiritual good ; and of that w>fr,hjis not spiritual, n. 4988, 4992, 5032. That there is intellectuid trutMand scientific truth, n. 1904, 1911, 2503. 27. Thm ivisdomjis from good by tniths. — In what manner the rational [f rinciple/is conceived and born in man, n. 2094, 2574, 2557, 303(\,5hji^ That this is etFected by an intlux of the Lord through heaven into the knowledges and sciences which are with man, and a consequent elevation, n. 1895, 1896, 1900, 1901. That elevation is according to uses, and the love of them, n. 3074, 3085, 3086. That the rational [principle] is born by truths, hence such as they are, such is the rational, n. 2094, 2524, 2557. That the ra- tional [principle] is opened and formed by truths from good; and that it is shut and destroyed by falses from evil, n. 3108, 5126. That man is not rational by virtue of an ability of reasoning on any subject; but by virtue of an ability to see and perceive whether a thing be true or not. n. 1944. That man is not born into any truth, because not born into good ; but that he is to learn and imbibe both, n. 3175. That it is with difficulty that man can receive genuine truths, and thence become wise, on account of the fallacies of the senses, the persuasions of the false, and the doubts and reasoning.^ thence, n. 3175. That man first begins to be wise, when he begins to be averse to reasonings against truths, and to reject doubts, n. 3175. That the unenlightened human rational laughs at interior truths, — from examples, n. 2654. That truths with man are called interior when they are implanted in his life, and not in consequence of his knowing them, although they may be truths of an interior kind, n. 10,199. That in good there is a faculty of becoming wise, whence those who have lived in good in the world come into angelic wisdom after their departure out of the world, n. 5527, 5859, 8321. That there are innumerable things in every good, n. 4005. That innumerable things may be known from good, n. 3612. Concerning the multi- plication of truth from good, n. 5345, 5355, 5912. That the good of infancy by truths, and by a life according to them, becomes the good of wisdom, n. 3504. That there is an affection of truth, and an affection of good, n. 1904, 1997. What is the quality of those who are in the affection of truth, and what is the quality of those who are in the affection of good, n 2422, 2430. Who are able to come into the affection of truth, and who are not able, n. 2689. That all truths are arranged in order under a common affection, n. 9094. That the affection of truth and the affection of good in the natural man are as brother and sister; but in the spiritual man, as husband and wife, n. 3160. That pure truths do not exist with man, nor even with angels, but only with the Lord, n. 3207, 7902. I'hat truths with man are ap- pearances of truth, n. 2053, 2519. That the first truths with man are appearances of truth from the fallacies of the senses, which never- theless are successively put off, as he is perfected with respect to wisdom, n. 3131. That appearances of truth with the man who is in good are received by the Lord for truths, n. 2053, 3207. What, and of what qualitv the appearances of truth are, n. 3207, 3357 to 3362, 3368, 3404, 3405, 3417. That the sense of the letter of the Word 2T 28 31 ON TirK NEW JERUSALEM in many places is according to appearances, n. 183S. Tnat the same truths with one man are more true, with anotlier less so, and with another false, because folsitied, n. 2439. That truths are also truths according to the correspondence between the natural and the spi- ritual man, n. 3128, 3138. That truths differ according to the various ideas and perceptions concerning them, n. 3470, 3804, 6017. That truth when it is conjoined to good, vanishes out of the memory because it then becomes of the life, n. 3108. That truths cannot be conjoined to good except in a free state, n. 3158. That truths are conjoined to good by temptations, n. 3318, 4572, 7122. That there is in good a continual endeavor of arranging truths in order, and of restoring its state thereby, n. 3610. That truths appear un- delightful when the communication with good is intercepted, n. 8352. That man can hardly distinguish between truth and good, because he can hardly distinguish between thinking and willing, n. 9995. That good is called in the Word the brother of truth, n. 4267. That also in a certain respect good is called lord, and truth, servant, n. 3409, 4267. OF THE WILL AND THE UNDERSTANDING. 28. Man is endowed with two faculties wliicli constitute his life : one is called the Will, and the other the Understanding. These faculties are distinct from each other, but are so created as to form a one ; and when tliey are thus united they are called tjie MiND^^ Of these, then, the human mind consists ; and in them resIcIesTih^-whole life of man. — — ^ — " 29. As all things in the universe, which are according to divine order, have relation to good and trutli, so all man have relation to the will and the nnderstandinj _ "IrrTTTSnpertains to his vviii, and truth in hiiii pertahis to his understanding : these two faculties, or these two lives, in man, are respectively their receptacles and subjects; the will being the receptacle and subject of all things relating to good, and the understanding the receptacle and subject of all things relat- ing to truth. Goods and truths have no otlier residence with man ; so neitlier, for the same reason. Lave love and faith; for love pertains to good, and good to love; and faith pertains to truth, and truth to faith. 30. Since, then, all things in the universe have relation to good and truth, and all things belonging to the church tc the good of love and the truth of faith ; and since it is froir the possession of the faculties of will and understanding tliat man is man ; they are treated of in this doctrine ; for otherwise man could have no distinct idea of thein, to form a basis for his thoughts. 31. The will and the understanding constitute also the spirit 28 AND ITS HEAVENLY DOCTRINE. 32 — 34. of man ; for in these hlo wisdom and intelligence, and his life n; general, reside, the body being only their passive organ. 32. Nothing is of more importance to be known, than m what manner the will and the nnderstanding make one mind. This they do as good and ti-nth form a one ; for between the will and the nnderstanding there is a marriage, similar to that which takes place between good and trnth. What the natnre of this marriage is, may fully appear from what lias been ad- duced above, in the section on Good and Truth ; namely, that as good is the very esse of a thing, and truth its existere derived from that esse, so the will in man is the very esse of his life, and the understanding is the existere of his life thence derived : for good, which belongs to the will, assumes to itself a form in the nnderstanding, and thus renders itself visible. 33. They who are principled in good and truth have will and understanding, but they who are principled in evil and in falsity have no will and understanding properly considered ; but instead of will they have cupidity, and instead of under- standing they have mere science. The human will, when truh^ such, is the receptacle of good, and the understanding is the receptacle of truth ; for which reason will cannot be predi- cated of evil, nor can understanding be predicated of falsity, because they are opposites, and opposites destroy each other. Hence it is, that the man who is principled in evil and thence in falsity, cannot be called rational, wise, and intelligent, pro. perly speaking. With the evil, also, the interiors of the mind, in which the will and the imderstanding principally reside, are closed. It is supposed, however, that the evil, as well as the good, have will and understanding, because they say that they will, and that they understand : but their volition is only the exercise of their cupiditv, and their intellection is nothing; more than science. FROM THE ARCANA CCELESTIA. 34. Spiritual truths cannot be comprehended, unless the follow- ing UNivERSALS be known : I. That all things in the universe have relation to good and truth, and to the conjunction of both, in order to their being any thing; consequently to love and faith, and their con- junction. II. That with man there is will and understanding, and that the will is the receptacle of good, and the understanding tlie re- ceptacle of truth, and that all things with man have relation to those two [principles], and to their conjunction, as all things relate to good and trulh, and their conjunction. III. That there is an internal man and an external, and that they are distinct one from the other like heaven and the world, and nevertheless that they ought to make one, in order to man's being truly num. IV. That the light of heaven ia 2\i 85 ON THE NEW JERUSALEM that in which the internal man is, and the hght of the world that in which the external is ; and that the light of heaven is Divine Truth it- self, from which proceeds all intelligence. V. That there is a corres- pondence between the things which are in the internal, and those which are in the external man ; and that consequently they appear in each under a different form, so that they can only be discerned by the science of correspondences. Unless these and many other things Sire known, it is impossible to form any ideas concerning spiritual and celestial things, but such as are incongruous ; and thus the scientitics and knowledges, which are of the external man, without these univer- sals, can produce but little to the understanding and improvement of the rational man. Hence it appears, how necessary scientifics are. Concerning those universals, much is said in the Arcana Ccelestia 35. That man has two faculties, one which is called will, and the other understanding, n. 35, 641, 3623, 3939, 10,122. That those two faculties constitute the real man, n. 10 076, 10,109, 10,110, 10,264, 10,284. That the quality of man is according to those two faculties with him, n. 7342, 8885, 9282, 10,264, 10,284. That by them also man is distinguished from beasts, by reason that the understanding of man may be elevated by the Lord, and see Divine Truths, and in like manner his will may be elevated and perceive Divine Goods ; and thus man may be conjoined to the Lord by those two faculties which are his constituent principles ; but that the case is otherwise with beasts, n. 4525, 5302, 5114, 6323, 9231. And since man may thus be conjoined to the Lord, that he cannot die as to his interiors, which are his spirit, but that he lives for ever, n. 5302. That man is not man by virtue of his form, but by virtue of good and truth, which are of his will and understanding, n. 4051, 5302. That as all things in the universe relate to good and truth, so do all things in man to the will and the understanding, n. 803, 10,122. For the will is the receptacle of good, and the understanding is the receptacle of truth, n. 3332, 3623, 5332, 6065, 6125, 7503, 9300, 9930. It amounts to the same, whether you say truth or faith, for faith is of truth, and truth is of faith; and it amounts to the same whether you say good or love, for love is of good, and good is of love ; for what a man believes, that he calls true ; and what he loves, that he calls good, n. 4353, 4997, 7178, 10,122, 10,367. Hence it follows that the understanding is the recipient of faith, and the will the recipient of love ; and that faith and love are in man, when they are in his understanding and will, for the life of man resides therein, n. 7178, 10,122, 10,367. And since the understanding of man is capable of receiving faith towards the Lord, and the will of receiv- ing love to the Lord, that by faith and love he may be conjoined to the Lord, and whoever is capable of conjunction with the Lord bv faith and love, cannot die to eternity, n. 4525, 6323, 9231. That love is conjunction in the spiritual world, n. 1594, 2057, 3939,4018, 5807, 6195, 6196, 7081 to 7086, 7501, 10,130. That the will of man is the very esse of his life, inasmuch as it ia the receptacle of good, and that the understanding is the existere of life thence derived, inasmuch as it is the receptacle of truth, n. 3619, 5002, 9282. Consequently that the life of the will is the j>rincipal life of man, and that the lil'e of the understanding proceeds therefrom. 30 AND ITS HEAVENLY DOCTRINE. 35 n. 585, 590, 3619, 7342, 8885, 9282, 10,076, 10,109, 10,110; com paratively as light proceeds from fire or flame, n. 6032, 6314. Thai whatever things enter into the understanding, and at the same time into the will, are appropriated to man, but not those which are receiv- ed in the understanding alone, n. 9009, 9069, 9071, 9129, 9182, 9386, 9393, 10,076, 10,109, 10,110. That those things become of the life of man, which are received in the will, and thence in the understand- ing, n. 8911, 9069, 9071, 10,076, 10,109, 10,110. Every man also is loved and esteemed by others according to the good of his will and thence of his understanding ; for he who wills well and under- stands w'ell, is loved and esteemed, and he who understands well and does not will well, is rejected and regarded as vile, n. 8911, 10,076. Thp.t man after death remains such as his will and its un derstanding are, n. 9069, 9071, 9386, 10,153. And that those things which are of the understanding, and not at the same time cf the will, then vanish, because they are not in the spirit of man, n. 9282 ; or, which amounts to the same, that man after death remains as his love and its faith are, or as his good and its truth are ; and that tho things which are of faith and not at the same time of love, or the things which are of truth and not at the same time of good, vanish. Inasmuch as they are not in the man, consequently not of the man, a. 553, 2364, 10,153. That man is capable of comprehending with the understanding what he does not practise from the will, or that tie may understand what he does not will, because it is against his love, n. 3539. That the will and the understanding constitute one mind, n. 35, 8623, 5832, 10,122. That those two faculties of life ought to act in unity, in order to man's being man, n. 3623, 4832, 5969, 9300. How perverted a state they are in, whose understanding and will do not act in unity, n. 9075. That such is the state of hypocrites, of the deceitful, of flatterers, and of simulators, n. 4326, 3573, 4799, 8250. That the will and the understanding are reduced to one in another life, and that there it is not allowable to have a divided mind, n. 8250. That every doctrinal of the church has ideas peculiar to itself. by which its quality is perceived, n. 3310. That the understanding of the doctrinal is according to those ideas, and that without an in- tellectual idea, man would only have an idea of words, and none of things, n. 3825. That the ideas of the understanding extend them- selves widely into the societies of spirits and angels round about, n. 6598, 6600 to 6605, 6609, 6613. That the ideas of man's under- standing are opened in another life, and appear to the life in their true quality, n. 1869, 3310, 5510. Of what quality the ideas of some appear, n. 6201, 8885. That all will of good and understanding of truth is from the Lord, but not so the understanding of truth separate from the \\\\\ of o-ood, n. 1831, 3514, 5483, 5649, 6027, 8685, 8701, 10,153. That it is the understanding which is enlightened by the Lord, n. 6222, 660?? 10,659. That the Lord grants to those who are enlightened, to se and understand truth, n. 9382, 10,659. That the enlightening of the understanding is various, according to the states of man's life, n. 5221, 7012, 7233. That the understanding is enlightened in pro 31 35 ON THE NEW JEKUSALEM portion as man receives truth in the will, that is, in proporiicn as he wills to act according thereto, n. 3619. That they hav«i their under- standing enlightened, who read the Word from the lore of truth and from the love of the uses of life, but not they who read it from the love of fome, honor, or gain, n. 9382, 10,548, 10,549, 10,550. That illustration is an actual elevation of the mind into the light of heaven, n. 10,330 ; from experience, n. 1526, 6608. That light from heaven is illustration to the understanding, as light from the world is to the sight, n. 1524, 5114, 6608, 9128. That tlie light of heaven is Divine Truth, from which is derived all wisdom and intelligence, n. 3195, 3222, 5400, 8644, 9399, 9548, 9684. That it is the understanding of man which is enlightened by that light, n. 1524, 3138, 3167, 4408, 6608, 8707, 9126, 9399, 10,569. That the understanding is of such a quality as are the truths from good, of which it is formed, n. 10,064. That that is understanding which is formed by truths from good, but not what is formed by falses from evil, n. 10,675. That understanding consists in seeing truths, the causes of things, their connections, and consequences in regular order, from those things which are of experience and science, n. 6125. That understanding consists in seeing and perceiving whether a thing be true, before it is confirmed, but not in being able to contirm every thing, n. 4741, 7012, 7680, 7950, 8521, 8780. That the light of con- Hrmation without a previous perception of truth, is natural light, and may be possessed even by those who are not wise, n. 8780. That to see and perceive whether a thing be true before confirmation, is only given with those who are afiected with truth for the sake of truth, consequently who are in spiritual light, n. 8780. That every tenet, however false, may be confirmed, even so as to appear true, n. 2482, 2490, 5033, 6865, 7950. How the rational is conceived and born with man, n. 2024, 2574, 2557, 3030, 5126. That it is from the influx of the light of heaven from the Lord through the internal man into knowledges and sci- ences, which are in the external, and an elevation thence, n. 1895, 1896, 1900, 1901, 1902. That the rational is born by truths, and not by falses ; consequently according to the quality of the truths, siu-h is the rational, n. 2094, 2524, 2557. That the rational is opened and formed by truths from good, and that it is shut and destroyed by falses from evil, n. 3108, 5126. That a man is not rational who is ill falses from evil ; and consequently a man is not rational from being able to reason upon every subject, n. 1944. That man hardly knows how to distinguish betw-een understanding and will, because he hardly knows how to distinguish between think- ing and willing, n. 9991. Many more things concerning the will and understanding may be known and concluded from what has just been adduced concerning good and truth, provided will be perceived instead of good, and uu- c'erstanding instead of truth, for the will is of good, and the urder^ Btundinsr is of truth. 32 AND ITS HEAVENLY DOCTKINE. 36 39 OF THE INTERNAL AND EXTERNAL MAN. 36 Man is so created as to be in the spiritual and in t];e natural world at the same time. The si)iritual world is that which is the abode of angels, and the natural world is that which is the abode of men. As man is so created, he is en- dowed both with an internal and an external ; that by means of his internal he maybe present in the spiritual world, and by means of his external, in the natural world. His internal is what is called the internal man, and bis external is what is called the external man. 37. Every man is possessed of both an internal and an ex- ternal ; but these widely diii'er with the good and the evil. With the good, the internal is in heaven, and in its light, and the external is in the world, and in ^ts light ; and, with them, this latter light is illuminated by the light of heaven, so that their internal and external act in unity, or form a one, like cause and effect, or like what is prior and what is posterior. But, with the evil, the internal is in the world, and in its light ; as is also the external ; for which reason tliev see nothinji' from the light of heaven, butoidy from the light of the world, which they call the light of nature. Hence it is that, to them, the things of heaven are immersed in darkness, whilst the things of the v.'orld appear in light. Hence it is manifest, that the good have l)oth an internal and an external man, but that the evil have not an internal man, but only an external. "*' 38. The internat"manrs^alled the SpiKrruAL Man, because 'it is in the light of heaven, which light is spiritual : and the external uum is called the Natukal Man, because it is in the light of the world, which light is natural. The man whose in- teri'al is in the light of heaven, and whose extei'ual is in the light of the world, is a spiritual man as to both ; but the man ■whose internal is not in the light of heaven, but only in the light of the world, in which is his external also, is a natural man as to both. The spiritual man is said in the Word to be ALIVE, but the natural uum to be dead. 39. The man wlmse internal is in the light of heaven, and his external in the light of the world, thinks both spiritually and naturally ; but when he thinks naturally, his spiritual thought liuws into his natural thought, and is there perceived. But the man who has both his internal and extermd in the light of the world, does not think spiritually, but materially : for lie thinks from such things as are within nature as it belongs to the world, all which are material. To think spiritually, is to think of things as they essentially are, to see truths in the light of truth, and to perceive goods from the love of good ; also, to see the qualities of things, and to perceive their affec- tions, abstractedly from matter. But to think materially of r3] 3d 40 43 ON THE NEW JEKUSALEM things, is to tliink, to see, and perceive tliem together with matter, and in matter, thus in a gross and obscure manner re- epectively. 40. The internal spiritual man, simply considered, is an angel of heaven ; and during his life in the body, although not conscious of the fact, is also in society with angels, amongst whom he is introduced after his separation from the body. But the merely natural man, as to his internal or soul, is a spirit, but not an angel : he also, during his life in the body, is in society with spirits, but with those who are in hell ; and amongst these he is introduced after his separation from the body. 41. The interiors of the mind of those who are spiritv.al men, are also actually elevated towards heaven, for heaven is the primary object of their regard; but with those who are merely natural, the interiors are directed towards the world, because this is the primary object of regard with them. Indeed, the interiors of every man's mind are directed towards that wdiich he loves supremely ; and his exteriors take the same di- rection. 42. They who entertain only a general idea concerning the internal and external man, believe that it is the internal man which thinks and wills, and that it is the external which speaks and acts ; because to think and to will relate to what is internal, and to speak and act to what is external. But it is to be ob- served, that, when man thinks intelligently, and wills wisely, he thinks and Avills from a spiritual internal; but when he does not thus think and will, he thinks and wills from a natural internal. Hence, when man thinks well concerning the Lord, and those things which are the Lord's, and concerning the neighbor, and the things which are the neighbor's, and wills well towards them, he then thinks and wills from a spiritual internal, because from the faith of truth and from the love ot good, consequently, from heaven. But when man is ill affected towards them, both in thought and in will, he thinks and wills from a natural internal, because from the faith of what is false and the love of what is evil, consequently, from hell. In short, so far as man is principled in love to the Lord, he is in the spi- ritual internal, whence he both thinks and wills, and also speaks and acts; but so far as he is in the love of self and in the love of the world, he is in tlie natural internal, from which bethinks and wills, and also speaks and acts. 43. It is so provided and ordered by the Lord, that in pro- portion as man thinks and wills from heaven, his internal spi- ritual num is opened and formed : it is opened into heaven even to the Lord ; and it is formed according to those things which belong to heaven. But on the contrary, in proportion as man does not think and will from heaven, but from the M'orld, his inteinal spiritual man is closed, and his external is opened ; and 34 AND ITS HEAVENLY DOCTKINE. 44: 47 it is opened into the world, and is formed according to those things wliich belong to the world, 44. They who have tlie internal spiritual man opened into heaven to the Lord, are in the light of heaven, and in illu- mination from the Lord, and are thence in intelligence and wisdom ; they see truth in the light of truth, and perceive good from the love of good. But they whose internal spiritual man is closed, do not so much as know that there is an internal man ; much less do they know what the internal man is ; neither do they believe that there is a Divine Being, nor that there is a life after death ; consequently, neither do they believe in any thing belonging to heaven and the church. And since sucii persons are only in the light of the world, and in illumination thence, they believe in nature as the Divine Being ; they see falsity as truth, and perceive evil as good. 45. The man whose internal is so far external that he be- lieves in nothing but what he can see with his eyes, and touch with his hands, is called a sensual man. The sensual man is one who is in the lowest degree natural ; and he is in fallacies concernino' all things belonmng- to faith and the church. 46. The internal and external which have been treated of, are the internal and external of the spirit of man ; his body Ijeing merely an additional external, within which the former exist ; for the body does nothing of itself, but is solely actuated by the spirit which is in it. And here it is to be observed, that the spirit of man, after its separation from the body, thinks, and wills, and speaks, and acts, as it did when in the body : to think and to will constitute its internal, and to speak and to act, its external : concerning which see the work On Heaven AND Hell, n. 234 to 245, 265—272, 432, 444, 458—484 FROM THE ARCANA CtELESTIA. 47. Of the internal and external tvith man. That it is known in the Christian world, that man has an internal and an external, or an internal man and an external man : but that it is little known what is the quality of the one and of the other, n. 1889, 1940. That the internal man is spiritual, and the external is natural, n. 978, 1015, 4459, 6309, 9701 to 9708. How the internal man, which is spiritual, is formed after the image of heaven ; and the external, which is natural, after the image of the world ; and that man was therefore called by the ancients a microcosm, n. 3628, 4523, 4524, 6057, 6314, 9706, 10,156, 10,472. That thus in man the spiritual and natural worlds are conjoined, n. 6057, 10,472. That consequently man is of such a quality, that he can look up towards heaven, and down towards the world, n. 7601, 7604, 7607. That when he looks upwards, he is in the light of heaven and sees thence ; but when he 35 47 ON THE NEW JEEUSALEM looks downwards, he is in the light of the world and sees thence, n. 3167, 10,134. That there is given with man a descent from the spirit- ual world into the natural, n. 3702, 4042. That the internal man, which is spiritual, and the external man, which is natural, are altogether distinct, n. 1999, 2018, 3691, 4459. That the distinction is such as exists between cause and effect, and between prior and posterior, and that there in no continuity, n. 3691, 4145, 5146, 5711, 6275,6284, 6299, 6326, 6465, 8603, 10,076, 10,099, 10,181. Consequently that the distinction is like that between hea- ven and the world, or between what is spiritual and what is natural, n. 4292, 5132, 8610. That the interiors and exteriors of man are not continuous, but distinct according to degrees, each degree having its own termination, n. 3691, 4145, 5114, 6326, 6465, 8603, 10,099. That he who does not perceive the distinctions of the interiors and exteriors of man according to degrees, and understands not the quality of those degrees, cannot comprehend the internal and external of man, n. 5146, 6465, 10,099, 10,181. That the things of a superior degree are more perfect than those of an inferior degree, n. 3405. That there are three degi'ees in man answering to the three heavens, n. 4154. That the exteriors are more remote from the Divine with man, and that therefore they are respectively obscure, and of a common or general nature, n. 6451. And that they are also respectively not in order, n. 996, 3855. That the interiors are more perfect, as being nearer to the Divine, n. 5146, 5147. That in the internal there are thousands and thousands of things, which in the external appear as one general thing, n. 5707. That consequently, thought and per ception is clearer in proportion as it is interior, n. 5920. That hence it follows, that man ought to be in internals, n. 1175, 4464. That the interiors of the mind, with the man who is in love and charity, are actually elevated by the Lord, and that otherwise thev would look downwards, n. 6952, 6954, 10,330. That influx and illus- tration from heaven with man, is an actual elevation of the interiors by the Lord, n. 7816, 10,330. That man is elevated when he ad- vances to spiritual things, n. 2922. That in proportion as man is elevated from externals towards interiors, in the same proportion he comes into light, consequently into intelligence ; and that this is what is meant by being withdrawn from sensual things, according to the saying of the ancients, n. 6183, 6313. That elevation from the external to the interiors, is like that from mist into light, n. 4958. That influx from the Lord is through the internal man into the external, n. 1940, 5119. That interiors can flow into exteriors, but not the contrary; consequently that influx is spiritual and not phy- sical,— from the spiritual man into the natural, and not from the natural man into the spiritual, n. 321!), 5119, 5259, 5427, 5428, 5477, 6322, 9110, 9111. That the Lord from the internal, wherein all is peace, governs the externals, wherein all is confusion, n. 5396. That the internal can sec all things in the external, but not the contrary, n. 1914, 1953, 5427, 5428, 5477. That when man lives in the world, he thinks from the internal in the external, consequently that his spiritual thought flows into his natural, and there subsists natm-ally, n. 3679. That when man thinks well, it is from the inter- nal or spiritual in the external or natural, n. 9704, 9705, 9707 That 36 d AND ITS HEAVE^JLY DOCTRINE, 47 tho external man thinks and wills according' to conjunction with the internal, n. 9702, 9703. That there is an interior and an exterior thought; the qua'ity of the one and the other, n. 2515, 2552, 5127, 5141, 5168, 6007. That the thought and affection in the internal is not perceived by man during his life in the world, but only that which is in the external derived therefrom, n. 10,236, 10,240. But that in another life externals are taken away, and man is then let into his own internals, n. 8870. That it then becomes manifest what is the quality of his internals, n. 1806, 1807. That the internal produces the external, n. 994, 995. And that the internal then invests itself with such things as enable it to pro- duce its effects in the external, n. 6275, 6284, 6299. And by w^hich it may live in the external, n. 1175, 6275. That the Lord conjoins the internal or spiritual man to the external or natural man, when He regenerates him, n. 1577, 1594, 1904, 1999. That the external or natural man is then reduced into order through the internal or spiritual man, and that it is brought into subordination, n. 9708. That the external must be subordinate and subject to the internal, n. 5077, 5125, 5128, 5786, 5947, 10,272. That the external is so created, that it may serve the internal, n. 5947. That the internal must be lord [or master], and the external its minister, and in a certain respect its servant, n. 10,471. That the external ought to be in correspondence with the internal, that there may be conjunction, n. 5427, 5428, 5477, What the quality of the external is when it corresponds with the internal, and what when it does not correspond, n. 3493, 5422, 5423, 5427, 5428, 5477, 5512. That in the external man there are things which cor- respond and agree with the internal, and that there are things which do not correspond and agree, n. 1563, 1568. That the external takes its quality from the internal, n. 9912, 9921, 9922. How great the beauty of the external man is, when it is conjoined with the internal, n. 1590. And how great its deformity is, when not conjoined therewith, n. 1598. That love to the Lord, and chai'ity towards the neighbor, conjoin the external man with the internal, n. 1594. That, unless the internal man be conjoined with the external, there is no fructification, n. 3987. That the interiors successively flow into the exteriors, even into the extreme or ultimate, and that they there exist and subsist together, n. 634, 6239, 9216, 9217. That they not only flow in successively, but also exist in the ultimate in a simultaneous form, and in what order, n. 5897, 6451, 8603, 10,099. That all the interiors are held in connection from the first, by means of the ultimate, n. 9828. That thence also in the ultimates are strength and power, n. 9836. And that therefore responses and revelations were made from the ulti- mates, n. 9905, 10,548. That thence also the ultimate is holy above the interiors, n. 9824. That hence also in the Word, first and last signify all and every particular, consequently the whole, n. 10,044, 10,329, 10,335. That the internal man is open to him who is in Divine order, but shut to him who is not in Divine order, n 8513. That there is no conjunction of heaven with the external man without the internal, n. 9380. That evils and the falses of evil shut the internal man, and 37 S 1^5 47, 48 ON THE NEW JERUSALEM cause man to be only in externals, n. 1587, 10,492. Especial.y eviU from the love of self, n. 1594. That the interiors are shut even to the sensual, which is the ultimate, if the Divine be denied, n. 6564. That with the intelligent and learned of the world, who from the sciences confirm themselves against the things of heaven and the church, the internal is shut more than with the simple, n. 10,492. Inasmuch as the internal man is in the light of heaven, and the external in the light of the world, that therefore they who are in the external without the internal, that is, they with whom the internal is shut, do not care for the internal things of heaven and the church, n. 4464, 4946. That in another life they cannot at all endure internal things, n. 10,694, 10,701, 10,707. That they believe nothing, n. 10,396, 10,400, 10,411, 10,429. That they love themselves and the world above all things, n. 10,407, 10,412, 10,422. That their in- teriors, or the things which are of their thought and affection, are vile, filthy, and profane, however they may appear in externals, n. 1182, 7046, 9705, 9707. That the ideas of their thought are material, and not at all spiritual, n. 10,582. The quality further described of those whose internal, that looks heavenward, is shut, n. 4459, 9709, 10,284, 10,286, 10,429, 10,472, 10,492, 10,602, 10,682. That so far as the internal, which is spiritual, is opened, so far truths and goods are multiplied ; and that so far as the internal, which is spiritual, is shut, so far truths and goods vanish, n. 4099. That the church is in the internal spiritual man, inasmuch as that is in heaven, and iiot in the external without it, n. 10,698. Consequently that the external church with man is nothing without the internal church, n. 1795. That external worship without internal worship is no worship, n. 1094, 1175. Concerning those who are in the inter- nal of the church, of worship, and of the Word ; of those who are in the external wherein is the internal ; and of those who are in the external without the internal, n. 10,682. That the external without the internal is hard, n. 10,682. That the merely natural man is in hell, unless he be made spiritual by regeneration, n. 10,156. That all, who are in the external, with- out the internal, or with whom the spiritual internal is shut, are in hell, n. 9128, 10,483, 10,489. That the interiors of man are actually turned according to his loves, n. 10,702. That in all and every particular there must be an internal and an external, in order to its subsistence, n. 9473. That above and high, in the Word, signifies internal, n, 1725, 2148, 4210, 4599. Consequently that in the Word superior is in- terior, and inferior is exterior, n. 3084. 48. Of the natural and the spiritual [^principles]. How perverse it is, in the world at this day, to attribute so much to nature, and so little to the Divine, n. 3483. Why it is so, n. 5110. When never- theless all and every particular in nature not only received its ex- istence,but likewise continually subsists from the Divine, and through the spiritual world, n. 775, 8211. That Divine, celestial, and spi- ritual things terminate in nature, n. 4240, 4939. That nature is the ultim,'ite plane whereon they stand, n. 4240, 5051, 6275,6284, 6299, 9216. That celestial, spiritual, and natural things follow and succeed each other in order ; so do Divine things with them, inasmuch aa 38 AND ITS HEAVENLY DOCTRINE. 49 they are from the Divine, n. 880, 4938, 4939, 9992, 10,005, 10,017, 10,068. That celestial things are the head, spiritual things the body, and natural things the feet, n. 4938, 4939. That they also flow in an order similar to that wherein they follow and succeed each other, n. 4938, 4939. That thg good of the inmost or third heaven is called celestial, the good of the middle or second heaven is called spiritual, and the good of the ultimate or first heaven is called spiritual natural, whence it may be known what is the celestial, spiritual, and natural, n. 4279, 4286, 4938, 4939, 9992, 10,005, 10,017, 10,068 ; and in the work On Heaven and Hell, n. 20 to 28, and 29 to 40. That all things of the natural world are from the Divine through the spiritual world, n. 5013. Consequently that there is a spiritual principle in eveiy thing natural, just as the efficient cause is in the effect, n. 3562, 5711 ; or as effort is in motion, n. 5173, and as the internal is in the external, n. 3562, 5711, 5326. And since the cause is the essential in the effect, as effort is in motion, and the internal in the external ; hence it follows, that the spiritual, and consequent- ly the Divine, is the very essential in the natural, n. 2987 to 3002, 9701 to 9709. That spiritual things ai-e fixed and manifested in what is natural, and that the things manifested are representatives and correspondences, n. 1632, 2987 to 3002. That hence all nature is a theatre representative of the spiritual world, that is, of heaven, n. 2758, 2999, 3000, 4939, 8848, 9280. That all things in nature are disposed in order and series according to ends, n. 4104. That this is from the spiritual world, or from heaven, because ends, which are uses, reign there, n. 454, 696, 1103, 3645, 4054, 7038. That man is so created that Divine things descending according to order into nature, may be perceived in him, n. 3702. That with every man, who is in Divine Order, there is an internal and an external, his internal is called the spiritual, or the spiritual man, and his external is called the natural, or the natural man, n. 978, 1015, 4459, 6309, 9701 to 9709. That the spiritual man is in the light of heaven, and the natural man in the light of the world, n. 5965. That the natural man can discern nothing from himself, but from the spiritual, n. 5286. That the natural is like a face in which the interiors see themselves, and that thus man thinks, n. 5165. That the spiritual man thinks in the natural, consequently naturally, so far as he comes to the sensual perception of the latter, n. 3679, 5165, 6284, 6299. That the natural is the plane, in which the spirit- \ial terminates, n. 5651, 6275, 6284, 6299, 9216. That the spiritual sees nothing, unless the natural be in correspondence, n. 3493, 3620, 3623. That the spiritual or internal man can see what is transact- ing in the natural or external, but not the contrary, because the spiritual flows into the natural, and not the natural into the spiritual, n. 3219, 4667, 5119, 5259, 5427, 5428, 5477, 6322,9110, 9111. That the natural man from his own light, which is called the light [lumen] of nature, knows nothing concerning God, nor concerning heaven, nor concerning a life after death ; neither does he believe, if he hears of such things, unless spiritual light, which is light from heaven, flows into that natural light \lumen}, n. 8444. That the natural man of himself, by birth, is opposite to the spirit- ual man^ n. 8913, 3928. Thtt therefore as long as they are in op- 39 49 ON THE NEW JERUSALEM position to each other, man feels it grievous to think of spiritna. and celestial things, but delightsome to think of natural and cor- poreal things, n. 4096. That he utterly nauseates the things of heaven, and even the bare mention of any thing spiritual, — from ex- perience, n. 5006, 9109. That merely natural men regard spiritual good and truth as a servant, n. 5013, 5025. When nevertheless the natural man ought to be subordinate to the spiritual man, and serve him, n. 3019, 5168. The spiritual man is said to serve the natural, when the latter from the intellectual principle seeks arguments to con- firm the objects of his concupiscence, particularly from the Word, n. 3019, 5013, 5025, 5168. In what manner merely natural mer appear in another life, and what is the quality of their state and lot there, n. 4630, 4633, 4940 to 4951, 5032, 5571. That the truths, which are in the natural man, are called scien- tifics and knowledges, n. 3293. That the imagination of the natural man, when viewed in himself, is material, and that his affections are like those of beasts, n. 3020. But that there is a genuine thinking and imaginative principle from the internal or spiritual man, when the natural man sees, acts, and lives therefrom, n. 3493, 5422, 5423, 5427, 5428, 5477, 5512. That the things which are in the natural man, respectively to those which are in the spiritual man, are common [or general], n. 3513, 5707 ; and consequently obscure, n. 6686. That there is an interior and an exterior natural with man, n 3293, 3294, 3793, 5118, 5126, 5497, 5649. That there is also a me- dium between them, n. 4570, 9216. That the discharges [exonera- tiones] of the spiritual man are made into the natural, and by it, n. 9572. That they who do good merely from a natural disposition, and not from religion, are not received in heaven, n. 8002, 8772. 49. Of the light of heaven in which the spiyittial man is. 1'aat there is great hght in the heavens, n. 1117, 1521, 1533, 1619 to 1632. That the light in the heavens exceeds the meridian light on earth by many degrees, n. 1117, 1521, 4527, 5400, 8644. That tnat light has been often seen by me, n. 1522, 4527, 7174. That the light which the angels of the inmost or third heaven enjoy is as the light from the sun, but the light which the angels of the second hea- ven enjoy is as the light from the moon, n. 1529, 1530. That the light in the inmost heaven is of a flame color, but in the second hea- ven it is white, n. 9570. That all light in the heavens is from the Lord as a sun, n. lU63, 1521, 3195, 3341, 3036, 3643, 4415, 9548, 9684, 10,809. That ine Lord is the sun of the angelic heaven, and that his Divine Love is that sun, n. 1521, 1529, 1530, 1531, 1837, 4321, 4696, 7078, 7171, 7173. That the Divine Truth proceeding from the Lord in the hea- vens appears as light, and constitutes all the light of heaven ; and that consequently that light is spiritual light, n. 3195, 3322, 5400, 8644, 9399, 9548, 9684. That therefore the Lord in the Word is called light, n. 3195. That, inasmuch as that light is the Divine Truth, there is in it Divine Wisdom and intelligence, n. 3395, 3485, 3636,3643,3993,4302,4413,4415, 9548, 9684^ In what manner light from the Lord flows into the neavens, illustrated by the circles 40 ANE rrS HEAVENIA' DOCTKINE. 49 of ray> round the sun, -a. 9407 Tha the Lord is a sun to the hea- vens, and that from Him is all the llgut there, may be seen in the work On Heaven and Hx^l, n. 116 to 125. And that the light from that sun is the Divine Truth, and the heat from it the Divine Good of Divine Love, n. 126 to 140. That the light of heaven illuminates both the sight and understand- ing of angels and spirits, n. 2776, 3138. That the light there is ac- cording to their understanding and wisdom, n. 1524, 3339. Proved from the Word, n. 1529, 1530. That there are as many differences of light in the heavens as there are angelic societies, n. 4414. Inasmuch as there are perpetual varieties in the heavens with respect to good and truth, so likewise there are with respect to wisdom and intelligence, n. 684, 690, 3241, 3744, 3745, 5598, 7236, 7833, 7836. That heaven's being in light and heat signifies its being in wisdom and in love, n. 3643, 9399, 9401. That the light of heaven illuminates the understanding of man. n. 1524, 3138, 3167, 4408, 6608, 8707, 9126, 9399, 10,569. That man, when he is elevated from the sensual comes into a milder light [lumeri], and at length into celestial light \lux,\ n. 6313, 6315, 9407. That there is elevation into the light of heaven when man comes into intelligence, n. 3190. What great light was perceived, when I have been withdrawn from worldly ideas, n. 1526, 6608. That the sight of the internal man is in the light of heaven, and that by reason thereof man is able to think analytically and rationally, n. 1532. That the light of heaven from the Lord is always present with man, but that it only so far flows in, as he is in truths from good, n. 4060, 4213. That that light is tjccording to truth from good, n. 3094. That truths shine in the spiritual world, n. 5219. That spiritual heat and spi- ritual light make the true life of man, n. 6032. That the light of the world is for the external man, and the light of heaven forlhe internal, n. 3222, 3223, 3337. That the light of heaven flows into natural light \lumen\ and that the natural man is so far wise as he receives that light, n. 4302, 4408. That there is a correspondence between those lights, n. 3225. That the things which are in the light of heaven cannot be seen from the light of the world with man, which is called his natural light [lumen] ; but the things in the light of the world may be seen from the light of heaven, n. 9574. Whence it follows, that they who are only in the light of the world, which is called natural light \lumen'\^ do not perceive those things which are of the light of heaven, n. 3108. That to those who are in falses from evil, the light of heaven is black, n. 1783, 3337, 3413, 4060, 6907, 8197. Tliat the light of the world shines with a fiery redness [rutilet'] with the evil, and that so far as it so shines, so far the things which are of the light of heaven are dark to them, n. 6907. That the light (jf the world does not appear to the angels, n. 1521, 1783, 1880. That in the heavens all light is from the Lord, and all shade from the ignorance and proprium of the angels and spirits ; hence the modificaticns and variegations of light and shade, which are colors there, n. 3391. Concerning the variegations of light by urini and thummim, n. 3862. That the light of those who are in faith separate from charity is 41 50 ON lEIE NEW JERUSALEM snowy, and that it is like the hght of winter, n 3412, 3413. Th.'.t that light is turned into mere darkness on the intlux of light from heaven, n. 3412. Of the light of those who are in a persuasive faith, and in a life of evil, n. 4416. Of what quality the light appears with those who are in intelligence from proprium, and what with those who are in intelligence from the Lord, n. 4419, That there is light [lumen] in the hells, but not real [fatuum], n. 1528, 3940, 4213, 4418, 4531. That this light is as light from a coal-fire, n. 1528, 4418, 4531. That they wlio are in the hells ap- pear to themselves in their own light as men, but in the light of hea- ven as devils and monsters, n. 4532, 4533, 4674, 5057, 5058, 6605, 6626. That all things in the light of heaven appear according to their true quality, n. 4674. That the hells are said to be in black- ne--s and darkness, because they are in falses from evil, n. 3340, 4418, 4531. That darkness signifies falses, and blackness the false of evil, n. 1839, 1860, 7688. 7711. 50. Of the sensual man, tvho is the lowest natural, spoken of in the doctrine above, n. 45. That the sensual [principle] is the ultimate of the life of man, adhering to and inhering in his corporeal [part], n. 5077, 5767, 9212, 9216, 9331, 9730. That he who judges and determines every thing from the bodily senses, and who believes nothing but what he can see with his eyes and touch with his hands, saying that these are real, and rejecting all things else as not real, is a sensual man, n. 5094, 7693. That such a man thinks in ulti- mates, and not interiorly in himself, n. 5089, 5094, 6564, 7693. That his interiors are shut, so that he sees nothing of truth therein, n. 6564, 6844, 6845. In a word, that he is in gross natural light, and of course perceives nothing which is from thelight of heaven, n. 6201, 6310, 6564, 6844, 6845, 6598, 6612, 6614, 6622, 6624. That consequently he is interiorly against the things which are of heaven and the church, n. 6201, 6316, 6844, 6845, 6948, 6949. That the learned, who have confirmed themselves against the truths of the church, are sensual, n. 6316. That sensual men reason sharply and shrewdly, because their thought is so near their speech as to be almost in it, and because they place all intelligence in discourse from mere memory, n. 195, 196, 5700, 10,236. But that they reason from the fallacies of tho senses, with which the vulgar are captivated, n. 5084, 6948,6949, 769o. That sensual men are more crafty and malicious than others, n. 7693, 10,236. That the avaricious, adulterers, the voluptuous, and the deceitful, are in an especial manner sensual, n. 6310. That their interiors arc foul and filthy, n. 6201. That by means thereof they communicate with the hells, n. 6311. That they who are in the hells are sensual in proportion to the depth of their respective situations therein, n. 4623,6311. That tbe sphere of infernal fc^pirits conjoins itself with man's sensual [principle] behind [rt rcrgo], n. 6312. That they who reasoned from the sensual [principle], and thereby against the truths of faith, were called by the ancients serpents of the tree of science, n. 195, 196, 197, 6398, 6949, 10,313. The sensual [principle] of man, and the sensual man himself, is further described, n. 10,236. And the extension of the sensual Iprinciple] with mail, n. 9731. 42 AND ITS HEAVENLY DOCrKINE. 61 That sensual things ought to be in the Last place, not in the first ; and that with a wise and intelligent man they are in the last place ^ and subject to the interiors ; but that with an unwise man they are in the first place, and have dominion ; these are they who are properly called sensual, n. 5077, 5125, 5128, 7645. That if sensual things are in the last place, and are subject to the interiors, a way is opened through them to the understanding, and truths are refined by a kind of extraction, n. 5580. That the sensual things of man stand proximate to the world, and admit things that flow from the world, and as it were sift them, n. 9726. That the external or natural man communicates with the world by means of those sensuals, and with heaven by means of rationals, n. 4009. That thus sensual things furnish what is subserr vient to the interiors of man, n. 5077, 5081. That there are sensual things ministering to the intellectual part, and likewise to the will part, n. 5077. That unless the thought is elevated from sensual things, man pos- sesses but little wisdom, n. 5089. That a wise man thinks above the senspal [principle], n. 5089, 5094. That man, when his thought is elevated above sensual things, comes into a clearer light llumen], and at length into heavenly light [lux], n. 6183, 6313, 6315, 9407, 9730, 9922. That elevation above sensual things, and withdrawal from them, was known to the ancients, n. 6313. That man with his spirit may see the things which are in the spiritual world, if he can be withdrawn from the sensual things of the body, and elevated by the Lord into the light of heaven, n. 4622. The reason is, because the body has no perception, but the spirit in the body ; and so far as the spirit perceives in the body, so far is the perception gross and obscure, consequently in darkness ; but so far as not in the body, so far is the perception clear and in the light, n. 4622, 6614, 6622. That the ultimate of the understanding is the sensual scientific [principle], and the ultimate of the will the sensual pleasurable [prin- ciple], concerning which see n. 9996. What is the ditl'erence be- tween the sensual things that are common with beasts, and those that are not common with them, n. 10,236. That there are sensual men who are not evil, inasmuch as their interiors are not so much closed ; concerning whose state in another life, see n. 6311. 51. Of sciences and knowledges, by which the internal spiritual man is opened. That those things are called scientifics, which are in the external or natural man, and its memory, but not those which are in the internal or spiritual man, n. 3019, 3020, 3293, 3309,4967, 9918, 9922. That scientifics, as belonging to the external or natu- ral man, are respectively instruments of service, inasmuch as the ex- ternal or natural man is made to serve the internal or spiritual man, just as the world is made to be subservient to heaven, n. 5077, 5125, 5128, 5786, 5947, 10,272, 10,471. That the external man is respectively the world, because the laws of Divine order existing in the world are inscribed therein ; and that the internal man is respec- tively heaven, because the laws of Divine order existing in heaven are inscribed therein, n. 4523, 4524, 5368, 6013, 6057, 9278, 9279, 9283, 9709, 10,156, 10,472 ; and in the work On Heaven aNd Hell, n. 51 to 58. 43 51 ON THE NEW JERUSALEM Tl.at there are some sciontifics which concern natural things some wliich relate to the civil state and life, some which relate to the moral state and life, and some which relate to the spiritual state and life, n. 5934. But that, for distinction's sake, those which relate to the spiritual state and life, are called knowledges, consisting princi- pally of doctrinals, n. 9945. That man ought to be imbued with sciences and knowledges, since by these he learns to think, then to undei*stand what is true and good, n. 129, 1450, 1451, 1453, 1548, 1802. That scientifics and knowledges are the first things, on which is built and founded the civil, moral, and spiritual life of man ; but that they are to be learned for the sake of the use of life as their end, n. 1489, 3310. That know- ledges open the way to the internal man, and then conjoin it with the external according to uses, n. 1563, 1616. That the rational [principle] is born by sciences and knowledges, n. 1895, 1900, 3086. Yet not by sciences and knowledges themselves, but by the aflec- tion of uses from them, and according to such affection, n. 1895. That the internal man is opened and successively perfected by sciences and knowledges, provided man has some good use for an end, particularly a use that regards eternal life, n. 3086. That in this case, spiritual things from the celestial and spiritual man meet the scientifics and knowledges which are in the natural man, and adopt those which agree, n. 1495. That uses of heavenly life are then extracted, refined, and elevated by the Lord, through the in- ternal man, from the scientifics and knowledges which are in the natural man, n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901. And that the scientifics which are incongruous and adverse are rejected to the sides and exterminated, n. 5871, 5886, 5889. That the sight of the internal man calls nothing forth from the scientifics and know- ledges of the external man, but such as are of its love, n. 9394. That scientifics and knowledges are disposed in fascicles or bundles [fasciculatim], and conjoined according to the loves which intro- duced them, n. 5811. That then, in the sight of the internal man, those which are of the love are in the middle and in clearness, but those which are not of the love are at the sides and in obscurity, n. 6068., 6085. That scientifics and knowledges with man are succes- sively implanted in his loves, and dwell in them, n. 6325. That man would be born into every science, and thereby into intelligence, if lie were born into love to the Lord, and love towards the neighbor; but since he is born into the love of self and the world, that there- fore he is born in total ignorance, n. 6323, 6325. That science, in- telligence, and wisdom are the sons of love to the Lord and of love towards the neighbor, n. 1226, 2049, 2116. That scientifics and knowledges, inasmuch as they are of the ex- ternal or natural man, are in the light of the world ; but truths, which are become truths of love and faith, and have thus obtained life, are in the light of heaven, n. 5212. That nevertheless the truths, which huve thus obtained life, are comprehended by man thn^ugh natural ideas, n. 5510. That spiritual influx is through theinterrial man into the scientifics and knowledges which are in the external, n. 1940, 8005. That scientifics and knowledges are the receptacles and as it were the vessels of the truth and good of the interna. 44 AND ITS HEAVENLY DOCTRINE 61 man, n. 1469, 14 96, 3068, 5489, 6004, 6023, 6052, 6071. 6077, 7770, 9922. That therefore vessels in the Word, in the spiritual sense, signifies scientifics and knowledges, n. 3068, 3009, 3079, 9394, 9544, 9723, 9724. That scientifibs are as it were mirrors, in which the truths and goods of the internal man appear, and are perceived as in an image, n. 5201. That those truths and gooas are together in scientifics as in their ultimate, n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071, 6077. That scientifics, as being in the light of the world, are perplexed [implexa], and obscure, respec- tively to those things which are in the light of heaven ; consequently the things which are in the external man [are likewise perplexed and obscure], respectively to those in the internal, n. 2831. For which reason also by w^hat is perplexed [implexKm] in the Word is signified what is scientific, n. 2831. So also by the obscurity of a cloud, n. 8443, 10,551. That every principle is to be drawn from truths of doctrine derived from the Word, w^iich are first to be acknowledged, and that then it is allowable to consult scientifics in order to confirm those truths, and that thus they are corroborated, n. 6047. Consequently, that it is allowable for those who are in an affirmative [principle] con- cerning the truths of faith, intellectually to confirm them by scienti- fics, but not for those who are in a negative [principle], because a preceding affirmative draws all to favor its side, and a preceding negative has a like eftect, n. 2568, 2588, 3913, 4760, 6047. That there is an affirmative [principle] of doubt, and a negative [principle] of doubt, the former with some who are good, and the latter with the evil, n. 2568. That to enter from the truths of faith into scien- tifics, is agreeable to order; but on the other hand, to enter from scientifics into the truths of fi\ith, is contrary to order, n. 10,236. Inasmuch as influx is spiritual, and not physical or natural, conse- quently from the truths of faith, because these are spiritual, into sci. entifics, because these are natural, n. 3219, 5119, 5259, 5427, 5428, 5478,6322, 9110, 9111. That whoever is in a negative j^principle] of doubt, which in itself is a negative, and says that he will not believe till he is persuaded by scientifics, will never believe, n. 2094, 2830. That they who do so, become mad with respect to those things which are of the church and heaven, n. 128, 129, 130. That they fall into the falses of evil, n. 232, 233, 6047. And that, in another life, when they think about spiritual things, they are like drunken persons, n. 1072. A further description of them, n. 196. Examples to illustrate that spiritual things cannot be comprehended, if the order of entering into them be inverted, n. 233, 2094, 2196, 2203, 2209. That many of the learned are more insane in spiritual things, than the simple, by rea- son that they are in a negative [principle], and have abundance of scientifics, by which they confirm the negative, n. 4760. An example of a learned man, who could understand nothing concerning spiritual life, n. 8629. That they who reason from scientifics against the truths of faith, reason sharply, inasmuch as they do it from the fal- lacies of the senses, which are captivating and persuasive, for it is with difficulty these can be shaken off, n. 5700. That they who un- derstand nothing of truth, and they also who are in evil, can reason 45 51 ON THE NEW JERUSALEM concern'ng tne truths aid goods of faith, and yet be in no ilhistra- tion, n. 4213. That ori^y to confirm a dogma, is not the part of an intelUgent man, because the false can be as easily confirmed as the true, n. 1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780. That they who reason concerning the truths of the church, whether a thing be so or not, are evidently in obscurity respecting truths, and not yet in spiritual light, n. 215, 1385, 3033, 3428. That there are scientifics which admit Divine Truths, and others which do not, n. 5213. That vain scientifics ought to be destroyed n. 1489, 1492, 1499, 1500. That those are vain scientifics which re- gard for their end and confirm the loves of self and the world, and which withdraw from love to the Lord and love towards the neighbor because such scientifics shut up the internal man, so that he is not then capable of receiving anything from heaven, n. 1563, 1600. That scientifics are the means of becoming wise, and the means of becom^ ing insane ; and that by them the internal man is either opened or shut ; and thus the rational faculty is either improved or destroyed, n. 4156, 8628, 9922. That sciences after death are of no account, but only those things which man has imbibed in his understanding and life by means of sciences, n. 2480. That nevertheless all scientifics abide after death, but that they are quiescent, n. 2476 to 2479, 2481 to 2486. That the same scientifics which with evil men are false because applied to evils, are with good men true because applied to goods, n. 6917. That scientific truths with the evil are not truths, however they may appear such when spoken, because within them there is evil, and consequently they are falsified ; and that the science of those men by no means deserves to be called science, inasmuch as it is destitute of life, n. 10,331. That it is one thing to be wise, another to understand, another to know, and another to do ; but that still, with those who are in spiri- tual life, they follow in order, and correspond, and are together in action or in works, n. 10,331. That it is also one thing to know, another to acknowledge, and another to have faith, n. 896. What is the quality of the desire of knowing, which spirits pos- sess, shown by an e.-cample, n. 1973. That angels have an immense desire of knowing and of becoming wise, inasmuch as science, intel- ligence, and wisdom, are spiritual food, n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5656, 6277, 8562, 9003. That the chief science among the ancients was the science of cor- respondences, but that at this day it is lost, n. 3021, 3419, 4280, 4344, 4964, 4965, 6004, 7729, 10,252. That the science of corresponden- ces flourished among the eastern nations and in Egypt, n. 5702, 6692, 7097, 7779, 9391, 10,407. That thence came their hieroglyphics, n. 6692, 7097. That the ancients by the science of correspondences introduced themselves into the knowledges of spiritual things, n. 4844, 4749, 4965. That the Word is written by mere correspon- dences, whence its internal or spiritual sense, the existence of which cannot be known without the science of correspondences, nor can the quality of the Word, n. 3131, 3472 to 3485, 8615, 10,687. How much the science of correspondences excels other sciences n. 4280 46 A2JD ITS HEAVENLY DOCTRINE. 52, 53 52. Of the natural metr.ory, ivhicli is that of the external man , and of the spiritual memory, ivhich is that of the internal m.an. That man has two memories, an exterior and an interior memory, or a natural and a spiritual memory, n. 2469 to 2494. That man does not know that he has an interior memory, n. 2470, 2471. How much the interior memory excels the exterior memory, n. 2473. That the things in the exterior memory are in natural light, but the things in the interior memory, in spiritual light, n. 5212. That it is from the interior memory that man is able ta think and speak intellectu- ally and rationally, n. 9394. That all and every particular which man has thought, spoken, and done, and all that he has heard and seen, are inscribed on his interior memory, n. 2474, 7398. That that memory is man's book of life, n. 2474, 9386, 9841, 10,505. Tliat in the interior memory are treasured up the truths which are become of faith, and the goods which are become of love, n. 5212, 8067. That the things which are rendered habitual, and have become of the life, are in the interior memory, n. 9394, 9723, 9841. That scientifics and knowledges are of the, exterior memory, n. 5212, 9922. That they are very obscure and confused respectively to those things which are of the interior memory, n. 2831. That the languages which man speaks in the world, are from the exterior memory, n. 2472, 2476. That spirits and angels speak from the interior memory, and conse- quently their language is universal, being such tliat all can converse together, of whatever earth they ma}^ be, n. 2472, 2476, 2490, 2493; concerning which language, see the work On Heaven and Hell, n. 234 to 245 ; and concerning the v/onders of the interior memory, gee n. 463 of the same work. 53. Of the fallacies of the senses, in ivhich merely natural ana sensual men are, mentioned above in this doctrine, n. 45. That merely natural and sensual men think and reason from the fallacies of the senses, n. 5084, 5700, 6948, 6949, 7693. Of what quality the falla- cies of the senses are, n. 5084, 5094, 6400, 6948. To which the fol- lowing particulars shall be added. There are fallacies of the senses in things natural, civil, moral, and spiritual, and many in each of them ; but here I design to recite some of the fallacies in spiritual things. He who thinks from the fallacies of the senses, cannot un- derstand,— 1. That man after death can appear as a man ; nor that he can enjoy his senses as before ; nor consequently that angels have such a capacity. 2. They think that the soul is only a vital something, purely etherial, of which no idea can be formed. 3. That it is the body alone which feels, sees, and hears. 4. That man is like a beast, with this ditference only, that he can express his thoughts by speech. 5. That nature is all, and the first source from which all things proceed. 6. That man habituates and teaches him- self to thiiik by an influx of interior nature and its order. 7. That there is no spiritual [principle], and if there be, that it is a purer natural. 8. That man .annot enjoy any blessedness, if divested of the delights of the love of glory, honor, or gain. 9. That conscience «8 only a disease of the mind, proceeding from the infirmity of th body and from misfortunes. 10. That the Divine Love of the Lord is the love of glory. 11, That there is no providence, but that all things conr.3 to pass from self-derived prudence and intelli- 47 54 57 ON THE NEW JEltUSALEM gence. 12. That honors and riches are real blessings bestowed by God : — not to mention many other things of a similar nature. Such are the fallacies of the senses in spiritual things. Hence it may ap- pear, that heavenly things cannot be comprehended by those who are merely natural and sensual ; — ^by those, namely, whose internal spiritual man is shut, and whose natural man only is open. OF LOVE IN GENERAL. 54. The very life of man is his love, and according to the quality of that love, such is bis life, yea, such is the whole man ; it is, however, the ruling or reigning love, which con- stitutes the man. This love is accompanied by numerous other loves, which are derived from it, and are in subordination to it. These present themselves to view under other forms, but Btill they are all comprehended in the ruling love, and form, with it, one kingdom. The ruling love is, as it were, their king and head ; it directs all their movements, and by them, as mediate ends, it regards and designs its own end, which is the primary and ultimate end of all ; and this is done both directly and indirectly. The object of the ruling love is that which is loved supremely. 55. Whatever a man loves supremely is continually present in his thoughts and in his will, and constitutes the veriest es- sence of his life. As, for example, the man who loves wealth above all other things, whether in money or possessions, is con- tinually revolving in his mind how he may attain it ; the pos- session of it affords him his highest joy, and the loss of it tills him with the deepest sorrow; for his wealth absorbs his whole heart. So, also, the man who loves himself above all other objects, regards himself in all that he does ; he thinks of him- Bclf, speaks of himself, and acts entirely for the sake of him- self; for his life is the life of self. 56. That which a man loves supremely, forms the end which lie always has in view ; he regards it in the whole of his con- duct, even in the most minute })articuiars. It lurks in his will, and, like the latent current of a river, draws and bears him away, even when he is employed in other affairs ; for it consti- tutes his animating principle. Such is the nature of this love, that one man tries to discover it in another, and when he has found it, he either entirely leads him by it, or regulates all hia intercourse with him according to it. 57. Man is entirely of such a character as is the ruling principle of his life. It is this which distinguishes one man from another; and to this the heaven of each individual is adapted, if he is a good man, and his hell, if he is a wicked 48 AND ITS HEAVENLY DOCTRINE. 58 62 man. It is this which constitutes his very will, his proper self, and his peculiar nature ; for it is the very esse of liis life. This cannot be changed after death, for it is the man himself. 58. All the delight, pleasure, and happiness which any one enjoys, are derived from his ruling love, and are in perfect accordance with it ; for that which man loves, he calls delightful, because he feels it to be so : he may, indeed, also call that delightful which is an object of thought with him, but which he does not love ; but this is not the delight of his life. That wdiich is delightful to man's love is what he esteems good ; and that which is disagreeable to it he considers evil. 59. There are two distinct loves, from which, as their foun- tains, all the varieties of good and of truth exist ; and there are two distinct loves, from which all the varieties of evil and of falsity exist. The two loves, from which the varieties of good and truth are derived, are love to the Lord and love towards the neighbor; and the two loves, whence spring all the varieties of evil and of falsity, are the love of self and the love of the world. The two latter are in direct opposition to the two former. 60. The two loves from which all the vai'ieties of good and truth are derived, and which, as has just been stated, are love to the Lord and love towards the neighbor, constitute heaven in man, and therefore they reign in heaven : and since they constitute heaven in man, they also constitute the church in him. The two loves, whence all the varieties of evil and of falsity proceed, and which, as has just been said, are the love of self and the love of the world, constitute iiell in man ; where- fore, also, they are the loves which reign in hell. 61. The two loves whence all the varieties of good and of truth are derived, and which, as already observed, are the loves of heaven, open and form the internal spiritual man, because it is in this that they have their residence. But the two loves whence originate all the varieties of evil and of falsity, when thev obtain the ascendancy, shut up and destroy the internal spiritual man, and render man natural and sensual, in propor- tion to the extent and quality of their dominion. FROM THE ARCANA CCELESTIA. 62. That love is the esse of man's life, n. 5002. That man, spirit, and ange., ar< altogether as their love is, n. 6872, 10,177, 10,284. That man has what he loves for an end, n. 3796. That what man loves and has for an end reigns universally with him, that is, in all things and singulars, n. 3796, 5130, 5949. That love is spiritual heat, and the very vital principle of man, n. 1589, 2146, 3338, 4906, 7081 to 7086, 9954, 10,740. That all the interiors with man, which [4] 49 63 66 ON TJIE SEW naiUSALKM are of his will and understanding, are disposed in a forni according to his ruling love, n. 2024, 3189, 6690. That love is spiritual con- junction, n. 1594, 2057, 3939, 4018, 5807, 6195, 6196, 7081 to 7086, 7501, 10,130. Hence that all in the spiritual world are consociated according to their loves, ibid. That aftection is love in continuity, n. 3938. That all delight, pleasure, happiness, and joy of heart, are of love ; and their quality according to the quality of the love, n. 994, 995, 2204. That there are as many genera and species of de- lights and pleasures as there are of the affections which are of the love, n. 994, 995, 2204. That the delight of the love is more vile in proportion as it is more external, n. 996. That man enters into a state of life hereafter agreeing with the quality of his love, n. 2364. ^ 63. Further particulars respecting love and its essence and quality, may be known from what has been said and shown above, concerning good and truth ; also from what has been said and shown concerning the will and understanding ; and also from what has been said and shown concerning the internal and external man; because all things which are of the love are referable either t(» goods or evils ; and so also all things which are of the will : and forasmuch as the two loves of heaven open and form the internal spiritual man, and the two loves of hell close and destroy it, hence applications may be made and conclusions drawn respecting the quality of love in general and particular. 64. Love is also treated of in the work On Heaven and Hell ; in which it is shown, that the Divine [principle] of the Lord in the heavens is love to Him and love towards the neighbor, n. 13 to 19. Til at all who are in the hells are in evils, and thence infalses, origi- nating in the loves of self and of the world, n. 551 to 565. That the delights of every love are changed in the other life into their cor- respondences, n. 485 to 490. That spiritual heat in its essence is Ijve, n. 133 to 140. OF THE LOVE OF SELF, AND THE LOVE OF THE WORLD. 65. The love of self consists in wishing well to ourselves alone, and not to others, unless it be for the sake of ourselves, not even to the church, to our country, to society, or to a fellow-citizen. This love, it is true, may confer benefits on these several relations, when its own rei>utation, honor, and glory are concerned ; but unless it sees that these will be secured by thus acting, its language is, " To what purpose is it? Why should I do this ? Of what advantage will it be to me ?" And tluis it omits it Hence it is evident that the man who is influ- enced by self-love, does not, in reality, love either the church, or his country, or his fellow-citizen, or society, or anything good, but himself alone. 66. Man is under the dominion of self-love, when, in his 50 AND ITS HEAVENLY DOCTRINE. 9 13 Noughts and actions, lie has no regard to the neighbor, conse- quently, none for the public, still less for the Lord, but for himself alone and his connexions. Tims, whilst every thing which he does is for the sake of liimself and his connexions, should he even do anything for his neighbor and for the public, it is done merely for the sake of appearance. 67. We have said, himself and his connexions ; for the man who loves himself, loves those also who are connected with him. These are, in particular, his children and his other near rela- tions, and, in general, all who co-operate with him, and whom he calls his triends. Still, however, his love for these is only self-love, for he regards them, as it were, in himself, and him- self in them. Amongst those whom snch a man denojninates his friends, are all they who flatter him, honor him, and pay their court to him. 68. He also is under the influence of self-love, who thinks contemptuously of the neighbor in comparison with himself, and esteems him as an enemy unless he show him marks of favor, respect him, and treat him ^vith great courtesy. But still more is he actuated by the love of self, who, for such reasons, hates and persecutes the neighbor ; and more so still the man who burns with revenge against him, and desires liis destruction. Such persons at length come to delight in sa- vage cruelty. 69. The true nature of self-love may be clearly discerned from comparing it with heavenly love. Heavenly love consists in loving, for its own sake, the use or the good which a man ought to perform to the church, to his country, to society, and to his fellow-citizens ; but he who loves these for his own sake, loves them no otherwise than he loves his domestics, that is, because they are serviceable to him. Hence it follows, that he who is immersed in self-love, would desire to have the church, his country, society, and his fellow-citizens, to be his servants, rather than ":hat he should serve them ; he exalts himself above them, and abases them beneath himself. 70. Moreover, in proportion as any one is influenced by celestial iove, which consists in loving oflices of usefulness, delighting in the performance of good deeds, and in being affected with joy of heart in thus acting, he is led by the Lord, for in this love the Lord himself is, and from Hini it has its origin. But on the contrary, so far as any one is influenced by self-love, he is led by himself; and as far as he is so led, he is guided by his own selfhood, which is nothing but evil, being that hereditary evil which disposes man to love himself in pre- ference to God, and the world in preference to heaven. 71. Such also is the nature of self-love, that in proportion as the reins are given to it, that is, so far as external restraints are removed, such as the fear of the law and its penalties, th« 51 72, 73 ON THE NEW JERUSALEM loss of reputation, of honor, of gain, of office, or of life, it rushes on with sncli unlimited desire as to grasp at universal dominion, not only over this world, but also over heaven, 3'ea, over God himself ; for its aim is boundless. This propensity lurks in the heart of every man who is governed by self-love, although it may not be visible to the eyes of the world, in con- sequence of the checks and restraints before-mentioned. Be- sides, when such a character encounters an insuperable obstacle, he waits till it is removed ; and hence it is that even he himselr is not aware that such a mad and unbounded cupidity lies latent within him. That this, however, is really the case, any one may see who observes the conduct of potentates and kings, who are not subject to such checks, restraints, and insu- perable obstacles, and who so long as success attends their enterprises, rush on, and subjugate provinces and kingdoms, panting after unlimited power and glory. This is still more apparent in the case of those who endeavor to extend their dominion into heaven, transferring to themselves the Divine power of the Lord, and thirsting after something beyond even that. 72. Tliere are two general kinds of dominion, one originat- ing in love towards the neighbor, the other in the love of self; and these are, in essence, directly opposed to each other. He who exercises dominion from the influence of love towards the neighbor, is desirous of promoting the welfare of all, and has no higher delight than that which arises from the performance of works of real utility : this is his love, and the very delight of his heart. The higher such a person is exalted in dignity, the greater is his joy ; not, indeed, on account of the dignity itself, but because the sphere of his usefulness is thus enlai-ged in extent, and rendered more excellent in degree. Such is the dominion that prevails in the heavens. But he who rules under the influence of self-love, has no desire to promote the welfare of any beyond himself and his own connexions. The works of utility which he performs are done for the advancement of his own iionor and glory, which he considers as the only objects worthy of his pursuit. Hence, when he serves others, it is only that he may himself be served, honored, and intrusted with dominion ; he desires preferment, not for the sake ol extending his means of doing good, but that he may obtain pre-eminence and glory, and thus enjoy the delight of his neart. 73. The love of dominion remains also with man after the termination of his life in this world. They who have exercised it from love towards the neighbor, are then intrusted with dominion in the heavens ; still, however, it is not they who rule, but the useful offices which they perform, and the goods which they love ; and when these rule, the Lord rules. Those, 52 AND ITS HEAVENLY DOCTRINE. 75- -77 on the contrary, who, during their abode in the world, liave exercised dominion from the influence of self-love, have their abode in hell, where they are vile slaves. 74. From what has been said, it may easily be perceived who they are that are influenced by the love of self. Nor is it of any consequence how they appear externally, whether haughty or humble ; for the qualities which have been specitied <>xi8t in the internal man, which the generality of mankind Btudy to conceal, whilst they teach the external to assume the contrary appearance of love for the public good, and for the welfare of the neighbor. This also they do for the sake of self; for they well know that such love has the power of inte- riorly moving the affections of all men, and that they will be loved and esteemed in proportion as they appear to be under its influence. Tlie reason why that love is possessed of such power is, because heaven enters into it by influx. 75. The evils which predominate in those whose ruling prin- ciple is self-love, are, in general, contempt of others, envy, enmity towards those who do not favor their designs. Math hos- tility on that account ; also hatreds of various kinds, revenge, cunning, deceit, unmercifulness, and cruelty. Where such evils exist, there is also a contempt of God, and of Divine things, that is, of all the good and truth belonging to the chui-ch ; or if there be any respect shown to these by such persons, it is in words only, and not from the heart. And as such evils result from the love of self, it is also attended by corresponding falsities from the same source ; for falsities are derived from evils. 76. The love of the world consists in desiring to ap- propriate to ourselves, by every available artifice, the wealth ot others ; also, in setting the heart on riches, and suffering the world to withdraw our affections from spiritual love, which is love towards the neighbor, consequently, from heaven. They are influenced by the love of the world, who are desirous oi appropriating to themselves the property of others bj'^ various artifices ; they particularly who have recourse to cunning and deceit, esteeming the welfare of the neighbor as of no account whatever. Such persons greedily covet the goods of others ; and, when not restrained by the fear of the laws and the loss of reputation, which they regard only for the sake of gain, they deprive others of their possessions, nay, rob and plunder them. 77. The love of the world is not opposed to heavenly love in the same degree that the love of seh' is, because the evils contained in it are not so great. The love of the world is manifold. There is the love of riches as the means of exalta- tion to honors ; there is the love of honors and dignities as the means of obtaining wealth ; there is the love of wealth for va- rious uses with which men are delighted in the world ; there is 53 78 81 ON THE NEW JERUSALEM also the love ^f wealth merely for its own sake, which is the love of misers ; and so in other instances. The end for which wealth is desired is called its use, and from the end or us« the love derives its quality. The nature of all love is deter- mined by the use to which it is directed ; other things serve but as means to promote the end. 78. In short, the love of self and the love of the world are in direct opposition to love of the Lord and love towards the neighbor ; wherefore the loves of self and the world are in- fernal and reign in hell, and constitute hell in man : but love to the Lord and love towards the neighbor are of heavenly origin, and reign in heaven, and constitute heaven in man. 79. From what has now been said it may be clearly seen, that all evils are contained in these loves, and are derived from them ; for the evils which were enumerated at n. 75, are com- mon or general in their nature ; and the others, which were not enumerated there, because they are particular evils, are derived and flow from them. Hence it appears that, since man is born into the love of self and of the world, he is born into evils of every description. 8G. In order that man may know what evils are, he ought to kiiow their origin ; and unless he know what evils are, he cannot know what good is, consequently neitiier can he know of what quality he himself is ; and for this reason these two oj-irHns of evil have been here treated of. FROM THE ARCANA CGELESTIA. 81. Of the loves of self and of the tvorld. As love to the Lord and love towards the neighbor, or charity, constitute heaven, so the love of self and the love of the world, where they reign, constitute hell ; and therefore these loves are opposites, n. 20-41, 3610, 4225, 4776, 6210, 7366, 7.%9, 7480, 7490, 8232, 8678, 10,455, 10,741, 10,742, 10,743, 10,745. That all evils proceed from the loves of self and of the world, n. 1807, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8318, 9335, 9348, 10,038, 10,742. That from the same origin proceed contempt of others, enmity, hatred, revenge, cruelty, and deceit, consequently all evil and all wickedness, n. 6667, 7372, 7373, 7374, 9348, 10,038, 10,742. That these loves rush on in proportion as the reins are given them, and that self- love aspires to the throne of God, n. 7375, 8678. That self-love and the love of the world are destructive of human society and of hea- venly order, n. 2045, 2057. That for the sake of being preserved from the disorders occasioned by these loves, mankind have been obliged to form governments, and subject themselves to the powers thereof, n. 7364, 10,160, 10,814. That where these loves reign, the good of love and the truth of faith are either rejected, suflfocated 5^ AND ITS IlEA^'ENLY DOCTRINE. 82 or perverted, n. 2041 , 7491, 749£, 764.3, 8487, 10,455. 10,743. That in these loves taere is not life, but spiritual death, n. 7494, 10.731 10,741. The qualitv of these loves described, n. 1505, 2219, 2363' 2364, 2444, 4221, 4227, 4947, 4949, 5721, 7306 to 7377, 8678. That all cupidity and concupiscence proceed from the love of self and of the world, n. 1668, 8910. That the loves of self and of the world may serve as means, but not for an end, n. 7377, 7819. 7820. That when man is reform ed, those loves are inverted, and serve as means, and not as ends, thus that they are as the soles of the feet, and not as the head,- n 8995, 9210. That with those who are in the loves of self and of th« world, there is no internal, but only an external, because the internal is shut towards heaven, but the external is open towards the world, n. 10,396, 10,400, 10,409, 10,412, 10,422, 10,424. That they who are in the loves of self and of the world do not know what charity is, what conscience is, and what the life of heaven is, n. 7490. That so far as a man is in the love of self and of the world, so far he does not receive the good and truth of faith which continually flows in with man from the Lord, n. 7491. That the}^ who are in the loves of self and the world are not bound b}^ internal, but external restraints ; and that on the removal thereof they rush into every wickedness, n. 10,744, 10,745, 10,746. That all in the spiritual world turn themselves according to their loves ; they who are in love to the Lord and in love towards the neighbor, to the Lord, but those who are in the love of self and in the love of the world, turn their backs on the Lord,n. 10,130, 10,189, 10,420, 10,742. The qualitv of the worship in which the love of self prevails, n. 1304, 1306, 1307", 1308, 1321, 1322. That the Lord governs the world by means of the evil, in leading them by their peculiar loves, which have relation to self and the world, n. 6481, 6495. That the evil as well as the good can discharge the duties of offices, and perform uses and goods, because they regard honors and gain as their rewards, for the sake of which they act in an external form like the good, n. 6481, 6495. That all who are in the hells are in evils and in falses thence de- rived, originating in self-love and the love of the world, see the work On Heaven and Hell, n. 551 to 565. 82, Of the proprium of man., spoken of above, at n. 70, showing that it is the love of self and of the ivorld. That the proprium of man is nothing but dense evil, n. 210, 215, 731, 874, 875, 876, 987, 1047, 2307, 2318, 3518, 3701, 3812, 8480, 8550, 10,283, 10,284, 10,286, 10,731. That the proprium of man is his will [principle], n. 4328. That the proprium of man consists in loving himself more than God, and the world more than heaven, and in making his neighbor of no account respectively to himself, — consequently that it is the love of self and of the world, n. 694, 731,4317, 5660.' That not only every evil, but also every false, springs from the proprium of man, and that this false is the false of evil, n. 1047, 10,283, 10,284, 10,286. That the propri^-n of man is hell with him,n. 694, 8480. And the sfore that he who is led by his proprium cannot be saved, n. lOJSl That the good which man does from proprium la 55 83 ON THE NEW JERUSALEM not good, but that in itself it is evil, because clone for the sake of self and for the sake of the world, n. 8478. That the proprium of man must be separated, in order that the Lord may be able to be present with him, n. 1023, 1044. And that it is actually separated when man is reformed, n. 9334, 9335, 9330, 9452, 9453, 9454, 9938. That this is done by the Lord alone, n 9445. That man by regeneration receives a heavenly proprium, n. 1937, 1947, 2882, 2883, 2891. That this appears to man as his own proprium, but that it is not his, but the Lord's with him, n. 8497. That they who are in this proprium a?-e in liberty itself, because liberty consists in being led by the Lord, and by his proprium, n. 892, 905, 2872, 2886, 2890, 2891, 2892, 4096, 9586, 9587, 9589, 9590, 9591. That all liberty is from proprium, and its quality ac- cording thereto, n. 2880. What is the quality of the heavenly pro- prium, n. 164, 5660, 8480. How the heavenly proprium is implant ed, n. 1712, 1937, 1947. 83. Of the hereditary [principle] of man^ s'polcen of above ^ n. 70 to 79, shoiving that it is the love of self and of the world. That all men are born into evils of every kind, insomuch that their proprium is nothing but evil, n. 210, 215, 731, 874, 875, 876, 987, 1047, 2307, 2308, 3701, 3812, 8480, 8550, 10,283, 10,284, 10,286, 10,731. That it is on this account that man is to be born again, that is, regenerat- ed, in order that he may receive a new life from the Lord, n. 3701. That hereditary evils are derived, increased, and accumulated from parents and ancestors in a long backward series, and not from the lirst man's eating of the tree of knowledge, according to the general belief, n. 313, 494, 2910, 3469, 3701, 4317, 8550. That there- fore hereditary evils are at this day more malignant than formerly, n. 2122. That infants who die such, and are brought up in heaven, are from their hereditary [principle], nothing but evils, n. 2307, 2308, 4563. That hence they are of various dispositions and inclinations, n. 2300. That every man's interior evils are from the father, and the exterior from the mother, n. 3701. That man superadds of himself new evils to such as are hereditary, and that these are called actual evils, n. 8551. That no one suffers punishment in the other life for hereditary evils, but for actual evils, which return, n. 966, 2308. That the more malignant hells are kept separate lest they should operate on the hereditary evils with men and spirits, n. 1667, 8806. That hereditar}^ evils are those of the loves of self and the world, which consist in man's loving himself more than God, and the world more than heaven, and in making his neighbor of no account, n. 994, 4317, 5660. And forasmuch as these evils are contrary to the good.^ of heaven and to Divine order, that man cannot but be born into mere ignorance, n. 1050, 1902, 1992, 3175. That natural good is connate with some, but that nevertheless it is not good, because prone to all evils and falses ; and that that good is not accepted in heaven unless it be made spiritual good n. 2463, 2464, 2468, 3304 3408, 3469, 3470, 3508, 3518, 7761. .56 AND ITS HEAVENLY DOCTKINE. 84 — 87 OF LOVE T>^WAEDS THE NEIGHBOR, OR CHARITY. 84. Here it shall first be shown what is meant by the terra, Neighbor ; as it is the neighbor who is to be loved, and to- wards wliom charity is to be exercised. Unless this point be clearly understood, charity may be exercised indiscriminately towards the evil and the good, and thus become no charity at all ; for the evil, from the benefactions they receive, do evil to the neighbor, but the good do good. 85. It is a prevailing opinion at the present day, that every man is to be considered as being equally the neighbor, and that acts of beneficence are to be performed towards every one who needs our assistance. But it is the province of Christian pru- dence thoroughly to scrutinize the quality of a man's life, and to exercise charity towards him accordingly. The man who is a member of the internal churcii, exercises his charity in this manner ; but he who is of the external church, because he cannot so easily discern things, acts without discrimination. S6. The distinctions of neighbor, which the member of the church ought well to understand, depend on the degree of good which each man possesses. And since all good proceeds from the Lord, the Lord himself is neighbor in the supreme sense of the word, and in the super-eminent degree, and from Him is the origin of this relationship. Hence it follows, that as far as the Lord is resident with any one, so far that man is the neighbor ; and because no one receives the Lord, that is, re- ceives good from Him, in exactly the same manner as another does, no one can be the neighbor in the same manner as another is ; for all who are in the heavens, and all the good who are on earth, differ from each other as to the degree of their goodness. 'No two persons ever receive a divine gift that is in all respects one and the same : such gifts must be various, that each may subsist by itself. But all these varieties, consequently all the distinctions which exist in the relationship of neighbor, which depend on the reception of the Lord, that is, on the reception of good from Him, can never be known by any man, nor indeed by any angel, except in a general manner, or with respect to their kinds and species ; neither does the Lord require any thing more from the members of His church, than that each should live according to what he knows. 87. Since every one possesses good in a different decree, it follows, that the quality of that good determines in what de- gree, and in what proportion, any man is to be considered as our neighbor. Tliat this is the case is plain from the Lord's parable concerning the man who fell among thieves, whom, when half dead, the i^riest, and also the Levite, passed by ; but whom the Samaritan, after pouring oil and wine into his 67 88 — 90 ON T4K NEW JERUSALEM wounds, and bindinpr them up, took upon Ins own beaet, brought to an inn, and gave orders that caro should be taken of him. This man, because ho did good Irom a principle of genuine charity, is called his neighbor, (Lake x. 29 — 37); whence it may be known that tliey who are influenced by good are neighbors ; for the oil and wine which the Samaritan poured into the wounds, signifies good and its truth. 88. From what has now been said, it is evident that good, in the universal sense of the word, is the neiglibor, because man is the neighbor only according to the quality of the good which he receives from the Lord. And because good itself is the neighbor, so also is love, for all good is from h^ve ; conse- quently, every man is tlie neighbor according to the quality of the love which he possesses from the Lord. 89. That it is love which constitutes any one tlie neighbor, and that every man is the neighbor according to tlie quality of his love, manifestly appears ftom the case of those who are influenced by the love of self Snch persons acknowledge as neighbor those who love them most, that is, they regard them as such, sf» far as they favor their own interests. These they embrace ; they treat them with affection, confer on them their favors, and call them their brethren : nay more ; because they are evil, they acknowledge them as neighbors in propoition as they love themselves, thus according to the quality and extent of their love. Men of this description deduce the origin of neighbor from self, and for this reason, that love constitutes and determines it. But those who do not love themselves above others, as is the character of all who belong to the kingdom of the Lord, derive the origin of neighbor from Him whom they ought to love supremely, thus from the Lord ; and they esteem every one as neighbor according to the quality of his love to the Lord, thus according to his reception of the Lord's love in himself. Hence it is manifest what the members of the church ought to consider as the origin of the relationship of neighbor ; and that every one is to be esteemed a neighbor ac- cording to the good M'hich he possesses from the Lord ; consj- quently, that good itself is the neighbor. 90. That this is the case, the Lord also teaches in Matthew, where, speaking of those who had lived in the practice of good works, He says, "that they had given Him to eat, that they had given Him to drink, that they had taken Him in, had clothed Him, had visited Him, and had come to Him when in prison ;" and afterwards, where He says, " that inasmuch as they had done these things to the least of His brethren, they had done them to Himself," xxv. 34: — 40. Li these six varieties of good, as understood in the spiritual sense, are compre- hended all the particulars in tlie relationship of neighbor. Hence, also, it is evident that when good is loved, the Lord 58 AND ITS HEAVENLY DOCTRINE. 91 95 Himself is loved ; for it is from the Lord that all good proceeds, — He is in it, and is good itself. 91. But not only is man the neighbor in his individual ca- pacity, but also considered collectivelj'', for a less or a greater society, the church, the kingdom of the Lord, and, above all, the Lord himself is also the neiglibor. These are our neighbor, and to these we are to do good from a principle of love. These also constitute the ascending degrees of this relationship : for a society consisting of many, is the neighbor in a higher degree than an individual ; our country is so in a still higher degree ; the church in a still higher degree than our country ; and, in a degree higher still, the kingdom of the Lord ; but in the su- preme degree of all, the Lord himself is the neighbor. These degrees of ascent are like the steps of a ladder, at the top of which is the Lord. 92. The reason why a society is the neiglibor more than an individual man, is, because it consists of many. Charity must be exercised towards a society in the same manner as towards an individual, namely, according to the quality of the good which it possesses ; consequently, in a manner totally different towards a society of well-disposed persons, from what must be the case towards a society of an opposite character. A society is loved, when its good or welfare is consulted, under the influ- ence of the love of good. 93. Our country is the neighbor more than a societ}', be- cause it is like a parent ; for therein a man is born, and by it he is nourished and protected from injuries. It is our duty to do good to our country from a principle of love according to its necessities, which principally regard the sustenance, and the civil and spiritual life of its inhabitants. Tlie man who loves his country, and does good to it froiu a principle of benevo- lence, when he comes into the other life, loves the kingdom ot the Lord ; for, in that life, the kingdom of the Lord is his coun- try : and he who loves the kingdom of the Lord, loves the Lord himself ; for the Lord is all in all in his kingdom. 94. The chui'ch is the neighbor more than our country ; for he who consults the welfare of the church, pi-ovides for the souls, and for the eternal life, of those who dwell in his coun- tiy. He, therefore, who, from love, provides for the church, loves the neighbor in a superior degree ; for he wishes, and earnestly desires, that heaven and the happiness of eternal life may be the portion of others. 95. The kingdom of the Lord is the neighbor in a still higher degree ; for his kingdom consists of all who are influ- enced by good, both on earth and in heaven. Thus the kingdom of the Lord is good, with all its quality, in the aggregate; and when this is loved, the individuals who are in good are loved also. 50 96 — 99 ON THE ;JEW JERUSALEM 96. Tliese are tlie degrees of the relationship of neighbor and. according to these, love ascends in all who are influenced by the love of the neighbor. But these degrees are degrees of successive order, in which what is prior or superior is to be preferred to what is posterior and inferior. And since the Lord is the supreme degree, and is to be regarded in each degree as the end to which it tends, he, consequently, is to be loved above all persons, and above all things. Hence it may now be seen, in what manner love to the Lord conjoins itself with love towards the neighbor. 97. It is a common saying, that every man is his own neigh- bor, that is, that every one should first take care of himself; or, in other words, that charity begins at home : but the doctrine of charity teaches in what sense this is to be understood. Every one ought to provide for himself the necessaries of life, such as food, raiment, a place of habitation, and other things which his situation in civil life necessarily requires. And this he ought to do, not only for himself, but also for his family and his dependents ; and not for the present time only, but also for the future. For unless a man provide for himself the necessa- I'ies of life, he cannot be in circumstances to exercise charity, being himself in want of all things. 98. In what sense every man ought to consider himself as his own neighbor, may appear from the following comparisons. Every man ought to provide food and raiment for his body ; this must be the first object of his care ; but then the end in view must be, to have a sound mind in a healthy body. Every man ought also to provide for the necessary requirements of his mind, that is, to store it with such things as will raise it in in- telligence and wisdom, and thus qualify him for being of ser- vice to his fellow-citizens, to his country, to the church, and thus to the Lord. The man who thus acts, provides for his own spiritual welfare to eternity. Hence it is obvious that the end, whatever it be, is the primary object of attention; for all intermediate objects regard it. The case is similar to that of a man who builds a house : the first thing he does is to lay a solid foundation ; and the foundation is laid for the sake of the house, and the house is built for the purpose of being inhabit- ed. But the man who regards himself as iiis nearest neigh- bor, resembles him who considers the foundation of his house as the chief end, aivi not the house itself, as a place of abode: whereas the habitation is the first and ultimate end ; and the house, with its foundation, is only a means to that end. 99. The end plainly shows the sense in which a man should consider himself as his own neighbor, and provide for himselt in the first instance. If his end be to become richer than others, solely for the sake of riches, of pleasure, or of station, and the like, it is a bad end, and such a man does not love his 60 AND rrS HEAVENLY DOCTRINE. 100 103 neighbor, but himself: but if, on the contrary, his end be to procure riches that he may thereby provide for the good of his fellow-citizenS; of society in general, of his country, and of the church; as, also, if be procure for himself offices of use- fulness for the same purposes, he loves his neighbor. And be- cause every man's iirst and ultimate end is that which he loves supremely, the end for which he acts is what constitutes the man : for this end is his love. What has hitherto been said has been confined to the rela- tionship of neighbor ; love towards him, or charity, shall now be considered. 100. It is the opinion of many, that charity consists in giving to the poor, in assisting the needy, and in doing good indiscrii: inately ; charity, however, consists in acting with pru- dence, and with a view to good as the result. He who bestows his bounty on a poor or needy villain, does evil to his neighbor through such a person ; for he thus confirms him in evil and supplies him wath the means of doing evil to others. The case is otherwise with him who supplies the wants of the good. 101. But charity embraces operations much more extensive than those which relate to the relief of the poor and needy : it consists in doing what is right in every action of life, and in the faithful performance of our duty in every office. Thus, if a judge administers justice for its own sake, he exercises charity if he punishes the guilty, and acquits the innocent, he exer- cises charity ; for, in so doing, he promotes the welfare of his fellow-citizens, and of his country. The Christian minister, again, who teaches truth, and leads the people of his charge to good, for the sake of truth and of good, exercises charity : but lie wlio does such things from sellish and worldly motives, does not exercise charity, for he does not love his neighbor, but only himself. 102. The case is similar in all other instances, whether in private or in public life ; as with the behavior of children to their parents, and of parents to their children ; of servants to their masters, and of masters to their servants ; of subjects to their king, and of kings to their subjects. In all these cases, whoever performs his duty from a principle of duty, and does what is just from a principle of justice, exercises charity. 103. Tlie reason why these things are included in the love of the neighbor, or charity, is, because, as was said above, every individual man is the neighbor, although in a different manner : a society, whether great or small, is the neighbor more than the individual ; our country, more than a society; the kingdom of the Lord more than cur country ; and the Lord Himself above all ; and, in the universal sense, good, which proceeds from the Lord ; consequently, also, sincerity and jus- tice. The man, therefore, who does good of any kind, for its 61 104 — 106 ON THE NEW JERUSALEM own sake, and vvlio acts sincerely and justly for tlic sake of sincerity and justice, loves tlie neighbor, and exercises charity ; for he acts from the love of good, sincerity, and justice ; and, consequently, from love to those in whom good, sincerity, and justice dwell. 104. Cliaiity, therefore, is an internal aiFection, from which man is desirous to do good, and to do so without the hope of remuneration ; the delight of his life consisting in thus acting. Those who do good from this internal affection, are influenced by charity in all that they think and saj, desire and practise. It may be said, that a man, or an angel, is, as to his interiors, charity itself, when he makes good to be the neighbor. So wide is the sphere of operation which charity embraces. 105. Those who propose to themselves the love of self and the world as the end of their actions, cannot, in any respect, be influenced by charity. They do not even know what charity is, and are utterly at a loss to comprehend how the desire of beneflting their neighbor, and performing acts of kindness tc him, without a view to reward, should constitute heaven in man ; and that there is inherent in such afl'ection a degree of felicity equal to that experienced by the angels in heaven, wliich is ineffable. The reason is, that they imagine, that if they were to be deprived of the pleasure arising from honors and riches, they should experience joy no more : whereas it is only when such prospects are abandoned, that heavenly joy, which infinitely transcends all other, commences. FROM THE ARCANA CCELE^TIA. 106. That heaven is distinguished into two kJRQcioms, one of which is called the celestial kingdom, and the other tbe spiritual ; the love prevailing in the celestial kingdom is love to tti« Lord, and is called celestial love ; and the love prevailing m the spiritual king- dom is love towards the neighbor, or charity, and is calJea spiritual love, n. 3325, 3653, 7257, 9002, 9833, 9961. That heaven is thus distinguished, see the work On Heaven and Hell, n. 20 to 28; and that the Divine [principle] of the Lord in the heavens is love to Him, and charity towards the neighbor, n. 13 to 19, in the same. That it cannot be known what good is and what truth is. unless it be known what love to the Lord and love towards the neighbor are, because all good is of love, and all truth is of good. n. 7255, 7366. That to know truths, to will truths, and to be affected with them for truths' sake, that is, because they are truths, is charity, r. 3876, 3877. That charity consists in an internal affection of doing truth, and not in an external affection without an internal one, n. 2430, 2442, 3776 4899, 4956, 8033. Thus that charity consists in performing uses for the sake of uses, n. 7038, 8253. That charily 82 ' AND ITS HEAVENLY DOCTRINE. 106 is the spiritual life of man, n. 7081. That the whole Word is the doctrine of love and charity, n. 6682, 7262. That it is unknown at this day what charity is, n. 2417, 3398,4776, 6632. That neverthe- less man may know from the light of his owm reason, that love and charity constitute man n. 3957, 6273. Also that good and truth accord together, and that one is of the other, and so also love and faith, n. 7627. That the Lord is the neighbor in the supreme sense, because He is to be loved above all things ; and hence that all is the neighbor which ie from Him, and in which He is, — thus tliat good and truth are, n. 2425, 3419, 6706, 6819, 6823, 8124. That the distinction of neighbor is according to the quality of good, thus according to the presence of the Lord, n. 6707, 0708, 6709, 6710. That every man and every society, also our country and the church, and, in a universal sense, the kingdom of the Lord, are the neighbor, and that to do good to them according to the quality of their state from a love of good, is to love the neighbor ; thus that the neighbor is their good, which is to be consulted, n. 6818 to 6824, 8123. That civil good, which is justice, and moral good, which is the good of life in society, and is called sin- cerity, are also the neighbor, n. 2915, 4730, 8120, 8121, 8122. That to love the neighbor does not consist in loving his person, but in loving that with him from which he is, consequently good and truth, n. 5025, 10,336. That they who love the person, and not that which is with him from which he is, love evil as well as good, n. 3820. And that they do good to the evil as well as to the good, when nevertheless doing good to the evil is doing evil to the good, which is not loving the neighbor, n. 3820, 6703, 8120. That the judge who punishes the evil that they may be amended, and that the good may not be contaminated by them, loves the neighbor, n. 3820, 8120, 8121. That to love the neighbor is to do what is good, just, and right, in every work and in every office, n. 8120, 8121, 8122. Hence that charity towards the neighbor extends itself to every particular which man thinks, wills, and does, n. 8124. That to do what is good and true is to love the neighbor, n. 10,310, 10,336. That they who do this love the Lord, who in the supreme sense is the neighbor, n. 9212. That a life of charity is a life according to the command- ments of the Lord ; and that to live according to Divine Truths is to love the Lord, n. 10,143, 10,153, 10,310, 10,578, 10,648. That genuine charity is not meritorious, n. 2340, 2373, 2400, 3887, 6388 to 6393. Inasmuch as it is from internal aftection, con- sequently from the delight of the life of doing good, n. 2373, 2400, 3887, 6388, 6393. That they who separate faith from charity, in another life hold faith and the good works which they have done in an external form as meritorious, n. 2373. That they who are in evils from the love of self or the love of the world, know not what it is to do good without a view to reward ; of consequence they know not what that charity is which is not meritorious, n. 8037. That the doctrine of the Ancient Church was the doctrine of life, which is the doctrine of charity, n. 2487, 2385, 3419, 3420, 4844, 6628. That thence they had intelligence and wisdom, n. 2417, 6629. 7259 to 7262. That intelligence and wisdom increase immensely in the other life with those who have lived a life of charity in the world, 63 107 ON THE NK *V JKRUSALKM r 1941, 5859. That the Lord flov s in with Divine Truth into charity, because into the essential hfe of man, n. 2363. That the man with whom charity and faith are con'oined is hke a garden ; but hke a desert when they are not conjoined, n. 7626. That man recedes from wisdom in proportion as he recedes from charity ; and that they who are not in charity, are in ignorance concerning Divine Truths, however wise they think themselves, n. 2416, 2435. That the angelic life consists in performing the goods of charity, which are uses, n. 454. That the spiritual angels, who are they that are in the good of charity, are forms of charity, n. 553, 3804, 4735. That all spiritual truths regard charity as their beginning and end, n. 4353. That the doctrinals of the church are of no avail, unless they regard charity as their end, n. 2049, 2116. That the presence of the Lord with men and angels is according to their state of love and charity, n. 649, 904. That charity is the image of God, n. 1013. That love to the Lord, consequently the Lord, is within charity, although man does not know it, n. 2227, 5066, 5067. That they who live a life of charity are accepted as citizens both in the world and in heaven, n. 1121. That the good of charity is not to be violated, n. 2359. That they who are not in charity cannot acknowledge and worship the Lord except from hypocrisy, n. 2132, 4424, 9833. That the forms of hatred and of charity cannot exist together, n. 1860. 107. To the above shall be added some particulars concerning the doctrine of love to the Lord, and the docti'ine of charity, as it was held by the ancients who constituted the church of those times ; in order that the former quality of that doctrine, which at this day exists no longer, may be known. The particulars are extracted from the Arcana Ccelestia, n. 7257 to 7263. The good which belongs to love to the Lord, is called celestial ; and the good which belongs to love towards the neighbor, or charity, is called spiritual good. The angels of the inmost or third heaven, are in the good of love to the Lord, being called celestial angels ; but the angels of the middle or second heaven, are in the good of ;Ove towards the neighbor, being called spiritual angels. The doctrine of celestial good, which is that of love to the Lord, is of most wide extent, and at the same time most full of arcana ; being the doctrine of the angels of the inmost or third heaven, which •s such, that if it were delivered from their mouths, scarcely a thousandth part of it would be imderstood : the things also which it contains are ineffable. This doctrine is contained in the inmost sense of the Word ; but the doctrine of spiritual love, in the inter- nal sense. The doctrine of spiritual good, which is that of love towards the neighbor, is also of wide extent and full of arcana, but much less so than the doctrine of celestial good, which is that of love to the Lord Tnat the doctrine of love towards the neighbor, or charity, is of wide extent, may appear from the fact, that it reaches to all the tilings which man thinks and wills, consequently to all which he s|)eaks and acts, ^ven to the most minute particulars ; and also from tlie fact, that the same charity does not exist with two different persons, and that no two persons are alike the neighbor. 64 AND ITS HEAVENLY DOCTRENE. 108 As the doctrine of charity was so extensive, therefore the ancients, with whom it was the very doctrine of the church, distinguished charity towards the n ;ighbor into several classes, which they again subdivided, and g;ive names to each class, and taught how charity was to be exercised towards those who are in one class, and towards those who are in another ; and thus they reduced the doctrine and the exercises of charity into order, that they might distinctly fall under the view of the understanding. The names which they gave to those towards whom they were to exercise charity were several ; some they called the blind, some the LAME, some the maimed, some the poor, some the miserable and af- flicted, some the fatherless, some widows ; but in general they called them, the hungry, to whom they should give to eat, the thirsty, to whom they should give to drink, strangers, whom they should take in, the naked, whom they should clothe, the sick, whom they should visit, and the bound in prison, to whom they should come. These names were given from heaven to the ancients who be- longed to the church, and by those who were so named they under- stood those who were spiritually such. Their doctrine of charity not only taught who these were, but also the quality of the charity to be exercised towards each : hence it is, that the same names are in the Word, and signify those who are such in a spiritual sense. The Word in itself is nothing but the doctrine of love to the Lord, and of charity towards the neighbor, as the Lord teaches : Thou shalt love the Lord thy God tvith all thy hearty and ivith all thy soul, and ivith all thy mi»id ; this is the first and great commandment. The second is like imto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all thelaiv and the prophets. Matt. xxii. 35, 36, 37, 38. The law and the prophets are the whole Word. The reason why those same names are in the Word, is, in order that the Word, which is in itself spiritual, might, in its ultimate, be natural ; and because they who are in external worship are to exer- cise charity towards such as are so named, and they who are in in- ternal worship towards such spiritually understood; thus that the simple might understand and do the Word in simplicity, and the wise, in wisdom ; also, that the simple, by the externals of charity, might be initiatea into its internals OF FAITH. 108. It is impossible for any one to know the essence of faith, unless lie know the essence of charity ; because where there is no charity, there is no faith : for charity and faith form a one, like good and truth. What a man loves or holds dear, lie esteems good ; and what he believes, he esteems true : wlionce it is manifest tliat there is a similar oneness between charity and faith, as there is between good and truth. The [5] 65 109 114- ON THE NEW JERUSALEM nature of their niiion maj be clearly seen from what has beei* eaid above concerning; Good and Tkuth. 109. The oneness existmg between charit_y and faith is also similar to that between the will and nnderstanding in man, for these two faculties are the respective receptacles of good and truth, the will receiving good, and the understanding, truth ; thus, also, these two faculties receive charity and fiiith, for good belongs to charity, and truth to faith. Every one knows that charity and faith reside with man, and in man ; and, since this is the case, they must reside in his will and nnderstanding ; for therein and thence is all the life of man. Man, it is true, is also endowed wdth memory ; but this is only the outer court, where those things which are to enter into the nnderstanding and the will are collected together. Hence, it is evident, there is a union, or oneness, of faith and charity, like that of the will and understanding ; the nature of which union may be understood from what has been said above on the Will and Understanding. 110. Charity conjoins itself with faith in man, when he wills what he knows and perceives ; to will has relation to cha- rity;— to know and perceive to faith. Faith enters man, and becomes his own, when he wills and loves what he knows and perceives ; but unless this be the case it remains without liim. 111. Faith is not in reality faith in man, unless it become spiritual, and it does not become spiritual unless it belong to his love ; and it may be said to belong to his love when man embodies truth and good in liis life, that is, when he lives according to those things which are commanded in the Word. 112. Faith is the affection of truth arising from willing truth purely for its own sake ; and to will truth for its own sake is the true spiritual principle of man : being entirely distinct from the natural principle, which consists in v.'illing truth, not for the sake of truth, but for the sake of personal glory, reputation, or gain. To will truth abstractedly from such motives is spi- ritual, because it is from a Divine origin. Whatever proceeds from a Divine origin is spiritual ; and this is conjoined to man by love ; for love is spiritual conjunction. 113. Man may know, think, and understand much, but when he is left to solitai-y reflection, he rejects from himself everything that is not in accordance with his ruling love. Hence also he rejects such things after the life of the body, when he lives as a spirit : that alone remains in the spirit of man which has entered into his love ; all other things, after death, are regarded by him as foreign, and are cast out, because they belong not to his love, it is said that this takes place with the spirit of man, because, after the dissolution of the body, man lives a sj)irit. 114. Some idea may be formed cf tlie good of charity, and 66 AND ITS HEAVENLY DOCTRINE. 115 117 the trntli of faith, from the light and lieat of tlie snn. AVhen the light which proceeds from the sim is conjoined with the heat, as in the spring and summer, all the productions of the earth germinate and flourish; but when there is no heat in the liglit, as in the time of winter, all the productions of the earth "become torpid and die. Just so it is with the truth of faith, which is spiritual light, and with love, which is spiritual heat. Hence, then, a correct idea may be formed of the state of eveiy man who is a member of the church, and also of his quality when his faith is conjoined to charity, and when his faith is separated from charity : in the former case he resem])les a garden and a paradise ; in the latter, a desert, or a land cov- ered with snow. 115. The confidence or trust, which is said to arise from faith, and which is called essential saving faith, is not spiritual confidence, or trust, but merely natural, when it is from faith alone. Spiritual confidence or trust has its essence and life from the good of love, but not from faith separate from that good. The confidence of taith separate from good is dead ; on which account true confidence is impossible for those who live in the practice of evil ; neither is that confidence which leads to the expectation of obtaining salvation on account of the Lord's merit with the Father, whatever may have been the nature of a man's life, a confidence founded on truth. All who possess spiritual faith, have a confidence that they shall be saved by the Lord ; for they believe that the Lord came into the world to give eternal life to those who believe in Him, and wlio live according to the precepts which He taught ; — that He regene- I'ates them, and renders them meet for heaven ; — and that He alone eflfects this, from pure mercy, and without the aid of man. 116. To believe those things which are taught in the Word, or which are enforced by the doctrine of the church, and not, at the same time, to live according to them, appears, indeed, as if it were faith, and by such faith some suppose they are saved ; but by this alone no one can be saved ; for it is merely persuasive faith, the real nature of which shall now be explained. 117. Faith is persuasive, when the Word and the doctrine of the church are believed and loved, not for the sake of truth and a lite according to it, but for the sake of gain, of honor, and reputation for learning, as ends ; Mherefore, tliey who entertain this faith, do not look to the Lord and to heaven, but to them- selves and the world. Those who aspire after great things in the world, and are covetous of extensive possessions, areundei a stronger persuasion of the truth of what is taught by the church, than those whose aims are more humble, and whose desires 3-3 more moderate. The reason is, that the former 67 lis, 119 ON THE NEW JERUSALEM regard tlie doctrine of the churcli only as the means of attain ing their own ends ; and in proportion as the ends are coveted, the means are loved, and are also believed. But the real case stands thus. So far as men are inLamed by the love of self and the world, and from such excitement speak, preach, and act, they are nnder the influence of the above mentioned per- suasion, and they know no otherwise than that all is reality ; but when the ardor of those affections has abated, or is removed, they believe but little, and oftentimes, nothing at all. From this it is evident, that persuasive faith is the faith of the lips only, and not of the heart, and that in itself it is no faith. 118. Those who possess persuasive faith do not know from any internal enlightenment whether what they teach be true or false ; neither, indeed, do they care, provided it be believed by the vulgar ; for they have no affection of truth for its own sake ; and hence they abandon their faith, whenever they are deprived of honor and gain, excepting when their reputation is in danger of being injured. Persuasive faith does not' exist internally with man, but stands without, in the memory only, whence it is taken whenever it is required to be taught. On this account, both that faith and the truths belonging to it are dissipated after death ; for then there remains only so much of faith as is within man, that is, as is rooted in good and has thus become a part of the life. 119. Those who have only this persuasive faith are described by the Lord in the gospel by Matthew, where He says: Many will say to Me, in that day, Lord, Lord, have we not prophesied in Thy name, and in Thy name have cast out devils, and in Thy naTTie done many wonderful worhs? And then will L profess unto them, I never knew you ; depart from Me ye that work iniquity^ chap. vii. 22, 23. Also in Luke : Then shall ye hegin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets. J^ut He shall say, I tell you, I know you not whence ye a,re ; depart from Me, all ye workers of iniguity, chap. xiii. 26, 27. The same persons are understood also by the Ave foolish virgins who had no oil in their lamps, and who are thus described in Matthew : Afterwards came also tJie oth- er virgins, saying. Lord, Lord, open to us. Hut lie answered and said, Verily, I say unto you, I know you not, chap, xxv 11, 12. Oil m lamps, signifies the good of love in faith. AND ITS HEAVENLY DOCTKINE. 120, 121 FROM THE ARCANA COELESTIA. *^G That they who do not know Ihat all things in the universe La. 3 1 lation to Trdth and Good, and to the conjunction of both, thai, aii /-thing may be produced, do not know that all things of the church have relation to Faith and Love, and to the conjunction of both, that the church may be in man, n. 7752 to 7762, 9186, 9224. That all things in the universe which are according to Divine order have relation to good and truth, and to their conjunction, n. 2451, 3166, 4390, 4409, 5232, 7256, 10,122, 10,555. That truths are of faith and goods are of love, n. 4353, 4997, 7178, 10,367. This is the reason that good and truth have been treated of in this doctrine ; wherefore froin what has been adduced, conclusions may be drawn respecting faim and love; and it may be known what their quality is when tney are conjoined, and what it is when they are not con- joined, by puttmg love in the place of good, and faith in the place of truth, and making applications accordingly. That they who do not know that all and singular things in man have relation to the Understanding and Will, and to the conjunc- tion of both, in order that man may be man, do not know clearly that all things of the church have relation to Faith and Love, and to the conjunction of both, in order that the church may be with man, n. 2231, 7/ 52, 7753, 7754, 9224, 9995, 10,122. That man has two faculties, th.> understanding and tiie will, n. 641, 803, 3623, 3939. That the understanding is designed for receiving truths, consequently the things of faith ; and the will for receiving goods, consequently the chings of love, n. 9300, 9930, 10,064. This is the reason why the \n ill and understanding have been also treated of in this doctrine ; for from what has been adduced, conclusions may be drawn respecting lauh and love, and it may be known what their quality is when they are conjoined, and what it is when they are not conjoined, by considering love as in the will, and faith as in the un- derstanding. That they who do viot know that man has an internal and an ex- ternal, or an internal and external Man, and that all things of heaven have relation to the internal man, and all things of the world to the external, and that their conjunction is like the conjunction of the spiritual world and the natural world, do not know what Spirit- ual Faith and Spiritual Love are, n. 4392, 5132, 8610. That there is an internal and an external man, and that the internal is the spiritual man, and the external the natural, n. 978, 1015, 4459, 6309, 9701 to 9709. That faith is so far spiritual, consequently so far faith, as it is in the internal man ; and love likewise, n. 1504, 3987, 8444. And that so far as the truths which are of faith are loved, so far they become spiritual, n. 1594, 3987. This is the reason why the internal and external man have been treated of, for from what has been adduced, conclusions may be drawn respecting faith and love, what their quality is when they are spiritual, and what when they are not spiritual ; consequently how far they are of the church, and how far they are not of the church. 121. That faith separate from love or charity is like the hght of 69 121 ON THE NEW JICRUSALEM winter, in which all things on earth are torpid, and no hai vests, fruits, or flowers, are produced ; but that faith with love or charity is like the light of spi'ing and summer, 'n which all things flourish and are produced, 2231, 3146, 3412, 3413. That the wintry light oi faith separate from charity is changed into thick darkness when light from he'aven flows in ; and that they who are in that faith then come in- to blindness and stupidity, n. 3412, 3413. That they who separate faith from charity, in doctrine and life, are in darkness, consequently in ignorance of truth, and in falses, for these are darkness, n. 9186. That they east themselves into falses, and into evils thence, n. 3325, 8094. The errors and falses into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. That the Word is "hut to them, n. 3773, 4783, 8780. That they do not see or attend to all those things which the Lord so often spake concerning love and charity, and concerning their fruits, or goods in act, concerning which, n. 1017, 3416. That neither do they know what good is, nor consequently what celestial love is, nor what charity is, n. 2507, 3603, 4126, 9995. That fixlth separate from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2340, 2349, 2419, 3849, 3868, 6348, 7039, 7842, 9782. That such a faith perishes in the other, life, n. 2228, 5820. That when faith alone is assumed as a principle, truths are contaminated by the falsehood of the principle, n. 2433. That such persons do not suffer themselves to be persuaded, because it is against their principle, n. 2385. That doctrinals concerning faith alone destroy charity, n. 6353, 8094. That they who separate faith from charity were represented by Cain, by Ham, by Reuben, by the first-born of the Egyptians, and by the Pliilistines, n. 3325, 7097, 7317, 8093. That they who make foith alone saving, excuse a life of evil, and that thev who are in a life of evil have no faith, because they have no charity, n. 3865, 7766, 7778, 7790, 7950, 8094. That they are inwardly in the falses of their own evil, although they do not know it, n. 7790, 7950. That therefore good cannot be con joined to them, n. 8981, 8983. That in the other life they are against good, and against those who are in good, n. 7097,7127, 7317, 7502 7945, 8096, 8313. That those who are simple in heart and yet wise, Know what the good of life is, thus what charity is, but not what faith separate is, n. 4741, 4754. That all things of the church have relation to good and truth, con- sequently to charity and faith, n. 7752, 7753, 7754. That the church IS iiot with man before truths are implanted in his life, and thus be- come the good of charity, n. 3310. That charity constitutes the church, and not faith separate from charity, n. 809, 916, 1798, 1799, 1834, 1844. That the internal of the church is charity, n. 1899, 7755. Hence that there is no church where there is no charity, n. 4766, 5826. That the church would be one if all were regarded from charity, although men might differ as to the doctrinals of faith and the rituals of worship, n. 1286, 1316, 1798, 1799, 1834, 1844, 2385, 2982, 3267, 3451. How much of good would be in the church if charity were regarded in tlie first place, and faitli in the second, n. 6269, 6272. That every church begins from charity, but in process of time turns aside to faith, and at length to faith alone, n. 1834 70 AND ITS hp:avknly doctkike. 121 1835, 2231, 4683, 8094. That there is no faith at the last tiine of the church, because there is no charity, n. 1843. That the worship of the Lord consists in a life of charity, n. 8254, 8256. That the qua. lity of the worship is according to the quality of the charity, n. 21!M). That the men of the external church have an internal if they are in charity, n. 1100, 1102, 1151, 1153. That the doctrine of the ancient churches was the doctrine of life, which is the doctrine of charity, and not the doctrine of faith separate, n. 2417, 2385, 3419, 3420, 4844, 6628, 7259 to 7262. That the Lord inseminates and implants truth in the good of cha- rity when he regenerates man, n. 2663, 2189, 3310. That otherwise the seed, which is the truth of faith, cannot take root, n. 880. That then goods and truths increase, according to the quality and quantity of the charity received, n. 1016. That the light of a regenerate per- son is not from faith, but from charity by faith, n. 854. That the truths of faith, when man is regenerated, enter with the delight of affection, because he loves to do'them, and that they are reproduced with the same affection, because the truths and the affection cohere, n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893. That they who live in love to the Lord, and in charity towards the neighbor, lose nothing to eternity, because conjoined to the Lord ; but' that it is otherwise with those who are in separate f\uth,n. 7506, 7507. That man remains such as is his life of charity, not such as his separate faith, n. 8256. That all the states of delight of those who have lived in charity, return in the other life, and increase im- mensely, n. 823. That heavenly blessedness flows from the Lord into charity, because into the very life of man; but not into faith without charity, n. 2363. That in heaven all are regarded from charity, and none from separate faith, n. 1258, 1394. That all are associated in the heavens according to their loves, n. 7085. That no one is admitted into heaven by thinking, but by willing good, n. 2401, 3459. That unless doing good is conjoined with willing good and with thinking good, there is no salvation, neither any conjunc- tion of the internal man with the external, n. 3987. That the Lord., and ia'ith. in him, are received by no others in the other life, than those who are in charity, n. 2340. That good is in a perpetual desire and consequent endeavor of conjoining itself with truths, and charity with faith, n. 9206, 9207, 9495. That the good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity, n. 2429, 3101, 3102, 3161, 3179, 3180, 4358, 5407, 5835, 9637. That hence there is a conjunction of the truth of faith and good of charity, con- cerning which, n. 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623 to 7627, 7752 to 7762, 8530, 9258, 10,555. That their conjunction is like a marriage, n. 1094, 2173, 2503. That the law of marriage is that two be one, according to the Word of the Lord, n. 10,130, 10,168, 10,169. So also faith and charity, n. 1094, 2173, 2503. That therefore faith which is faith, is, as to its essence, charity, n. 2228, 2839, 3180, 9783. That as good is the esse of a thing, and truth the existere thence, so also is charity the esse of a church, and faith the existere thence, n. 3409, 3180, 4574, 5002, 9144. That the truth of faith lives from t\ie good of char^tv, con- 7i 121 ON THE NEW JERUSALEM sijquently, that a life according to the truths of faith is cliarity, n 1589, 1947, 2579, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10,729. That faith cannot exist but in charity, and if not in charity, that there is no good in faith, n. 2261, 4868. That faith is not ahve with man when he only knows and thinks the things of faith, but when he wills them, and from will does them, n. 9224. That there is no salvation by faith, but bv a life according to the truths of faith, which life is charity, n. 379,''389, 2228, 4668, 4721. That they are saved who think from the doctrine of their church that faith alone saves, if they do what is just for the sake of justice, and good for the sake of good, for thus they are in charity notwith- standing, n. 2442, 8242, 8459, 8463, 7506, 7507. That if a mere cogitative faith could save, all would be saved, n. 2364, 10,659. That charity constitutes heaven with man, and not faith without it, n. 3815, 8513, 3584, 9882, 10,714, 10,715, 10,721, 10,724. That in heaven all are regarded from charity, and not frt)m faith, n. 1258. 1394, 2364, 4802. That the conjunction of the Lord with maa is not by faith, but by a life according to the truths of faith, n. 9880, 10,148, 10,153, 10,810, 10,578, 10,645, 10,648. That the Lord is the tree of life, the goods of charity the fruits, and faith the leaves, n. 8427, 9337. That faith is the lesser luminary, and good the larger, n. 30 to 88. That the angels of the Lord's celestial kingdom do not know what faith is, so that they do not even name it, but that the angels of the Lord's spiritual kingdom speak of faith, because they reason concerning truths, n. 202, 208, 387, 2215, 8246, 4448, 9166 10,786 That the angels of the Lord's celestial kingdom say only, yea, yea or nay, nay, but that the angels of the Lord's spiritual kingdom rea- son whether it be so or not so, when there is discourse concerning spiritual truths, which are of IViith, n. 2715, 3246, 4448, 9166, 10,786, where the Lord's words are explained, Let your discourse be yea, yea, nay, nay ; ivhat is beyond these is from evil. Matt. v. 37. The reason why the celestial angels are such, is, because they admit the truths of faith immediately into their lives, and do not deposit them hrst in the memory, as the spiritual angels do ; and hence the celes- tial angels are in the perception of all things of faith, n. 202, 585, 597, 607, 784, 1121, 1887, 1898, 1442, 1919, 5118, 5897,6367,7680, 7877, 1521, 8780, 9985, 9995, 10,124. That trust or confidence, which in an eminent sense is called sav- ing foith, exists with those only who are in good as to life, conse- quently, with those who are in charity, n. 2982, 4852, 4688, 4689, 7762, 8240, 9289 to 9245. That few "know what that confidence is, n. 3868, 4852. What difference there is between believing those things which are from God, and believing in God, n. 9239, 9243. That it is one thing to know, another to acknowledge, and another to have faith, n. 896, 4819, 5664. That there are scientifics of faith, rationals of faith and spirituals of faith, n. 2504, 8076. That he first thing is the acknowledgment of the Lord, n. 10,083. That all which flows m with man from the Lord is good, n. 1614, 2016, 2751, 2882, 2888 2891, 2892, 2904, 6193, 7643. 9128. AlfD ITS HEAVENLY DOCTRINE. 121, 122 That there is a persuasive faith, which nevertheless is not faith, n. 2340, 2682, 2689, 3417, 3865, 8148. That it appears from various reasonings as though faith were prior to charity, but that this is a fallacy, n. 3324. That it may be known from the light of reason, that good, consequently charity, is ir the first place, and truth, consequently f\iith, in the second, n. 6273. That good, or charity, is actually in the first place, or is the first principle of the church, and truth, or faith, is in the second place, or is the second principle of the church, although it appears otherwise, n. 3324, 3325, 3330, 3336, 3494, 3589, 3548, 3556, 3570, 3576, 3603, 3701, 3995, 4337, 4610, 4925, 4926, 4928, 4930, 5351, 6256, 6269, 6272, 6273, 8042, 8080, 10,110. That the ancients dis- puted concerning the first principle or first-begotten of the church, whether it be faith or whether it be charity, n. 367, 2435, 3324. 122. That the twelve disciples of the Lord represented the church as to all things of faith and charity in the complex, as did also the twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397. That Peter, James, and John represented faith, charity, and the goods of charity in their order, n. 3750. That Peter represented faith, n. 4738, 6000, 6073, 6344, 10,087, 10,580; and that John represented the goods of chai'ity, see the preface to the 18th and 22nd chapters of Genesis. That there would be no faith in the Lord, because no charity, in the last time of the church, was represented by Peter's thrice deny- ing the Lord before the cock crew the third time ; for Peter there, in a representative sense, is faith, n. 6000, 6073. That cock-crow- ing, as well as twilight, signifies in the Word the last time of the church, n. 10,134. And that three or thrice, signifies what is com- plete to the end, n. 2788, 4495, 5159, 5198, 10,127. The hke is sig- nified by the Lord's saying to Peter, -when Peter saw John follow the Lord, What is it to thee, Peter ? follow thou me, John; for Peter said of John, What [is] this [man] ? John xxi. 21, 22; n. 10,087. That John lay on the breast of the Lord, because he represented the good of charity, n. 3934, 10,081. That the good of charity con- stitutes tlie church, is also signified by the words of the Lord from the cross to John : Jesus saw his mother, and the disciple lohoni he loved, who stood by, and he said to his mother, Wom,an, behold thy son : and he said to that disciple, behold thy m,other ; and from that hour that disciple took her to himself. John xix. 26, 27. John sig- nifies the good of charity, and woman and mother, the church ; and the whole passage signifies that the church will be where the good of charity is ; that woman in the Word means the church, see n. 252, 253, 749, 770, 3160, 6014, 7337, 8994. And likewise mother, n. 289, 2691, 2717, 3703, 4257, 5580, 8897, 10,490. That all the names of persons and places in the Word signify things abstractedly from them a. 768 1888, 4310, 4442, 10 329. 78 123 125 ON THE NEW JERUSALEM OF PIETY. 123. Many believe tliat spiritual life, or the life which leads to heaven, co.isists in piety ^ in external sanctity, and the re- nunciation of tliewoHd: yet j^ety without charity, external without internal sanctity, and a renunciation of tlie world without a life in the world, do not constitute spiritual life. Life truly spiritual consists in piety from charity : in external sanctity from internal sanctity ; and in a renunciation of the world during a life in the world. 124. Piety consists in thinking and speaking piously ; in devoting much time to prayer ; in behaving with becoming humility during that time ; in frequenting places of public wor- ship, and attending devoutly to the discourses delivered there ; in receiving the sacrament of the holy supper frequently every year; and in a due observance of the various other parts of Divine worship, according to the appointments of the cliurch. But the life of charity consists in cultivating good will towards tlie neighbor, and endeavoring to promote his interest ; in being guided in all our actions by justice and equity, good and truth, and in this maimer discharging every duty ; in one word, the life of charity consists in the performance of uses. Divine worship primarily consists in the life of charity, and secondarily in that of piety ; he, therefore, who separates the one from the other, that is, who lives in the practice of piety, and not at the same time in the exercise of charit}', does not worship God. He thinks, indeed, of God, yet not from God, but from him- self : he thinks of himself continually, and not at all of the neighbor ; and even if he does think of the neighbor, it is Avith disesteem, unless he be like himself. He likewise thinks of heaven as a reward, and he entertains in his mind the idea of merit, and also the love of self, together with a contempt or neglect of uses, and thus of the neighbor ; while at the sume time he trusts in himself that he is blameless. Hence it may be seen, that the life of piety, separate from the life of charity, is not the spiritual life wliicli is essential to Divine worship. See Matt. vi. 7, 8. 125 External sanctity is like external piety, and is not holy with man, unless his internal be iioly ; for the quality of man's internal determines that of his external, since the latter j^ro- ceeds from the former, as action from its cause : external sanc- tity, therefore, without internal, is natural and not spiritual. Hence it is that external sanctity is found with the evil as well as with the good ; and they who j^lace the whole of Divine wor- ship in it, are, for the most ])art, extremely ig lorant ; that is, they fire destitute of the knowledge of good and ti-uth, which yet form the real sanctities that arc to be known,, believed, and loved, because they are from God, and God is in them. Inter 74 AND ITS HEAVENLY DOCTRINE. 126 128 nal sanctity, Iherefore, consists in loving good and truth, jus- tice and sincerity, tor their own sakes. So tar also as man thus loves these, so far he is spiritual, and his worship is spiritual, because so far he is desirous of knowing them and of doing them : but so fai as lie does not thus love them, he is natural, and his worship is natural ; and so far he is unwilling eithei to know them oi" to do them. External worship, without in- ternal, may be compared to the life of the respiration without the life of the heart ; but external worship arising from inter- nal may be compared to the life of the respiration conjoined to the life of the heart. 126. As regards a renunciation of the world : it is the opinion of many, that to renounce the world, and to live in the spirit and not in the flesh, means to reject all worldly concerns, es- pecially riches and honors; to be continually engaged in pious meditation on God, on salvation, and on eternal life ; to devote one's whole life to prayer, to the reading of the Word, and the perusal of pious books ; and to sufler self-inflicted pain. This, however, is not what is meant by renouncing the world. To renounce the world is to love God and to love the neighbor ; and a man loves God when he lives according to his command- ments ; and he loves the neighbor when he performs uses. In oi'der therefore that man may receive the life of heaven, it is necessary that he should live in the world, and engage in the various ofiices and businesses of life. A life of abstraction from secular concerns is a life of thought and faith separate from a life of love and charity ; and in such a life, the princi- ple which prompts man to desire and to promote the good of the neighbor, must necessarily perish. When this is the case, the spiritual life becomes like a house without a foundation, which either gradually sinks to the gi-ound, or becomes full of clefts and chinks, or totters till it falls. 127. That to do good-is to worship the Lord, ap])ears from the words of the Lord Himself: Therefore lohosoever hearetJk these sayings of Mine^ and doeth them, I will liken him unto a wise ma7i who huilt his house upon a rock. — And every one that heareth these sayings of Mine^ and doeth them not.^ shall he likened unto a foolish man loho huilt his house ujpon the sand. Matt. vii. 24, 27 ; Luke vi. 47, 48, 49. 128. From these particulars it may be clearly seen, that a life of piety is valuable, and is acceptable to the Lord, so far as a life of charity is conjoined with it ; for this is the primary, and such as the qualit}^ of this is, such is that of the former. Also, that external sanctity is of value, and is acceptable to the Lord, so far as it proceeds from internal sanctity ; for Buch as the quality of this is, such is that of the former. And also, that the renunciation of the world is of value, and is acceptable to the Lord, so far as it is practised in tJ e world • 75 129 ON THE XLW JERUSALEM for tliey renounce the world who remove the love )f self ana the world, and act justly and sincerely in every office, in every business, and in every work, from an interior, thus from a liea- venly origin ; which origin dwells in a man's life when he acts rightly, sincerely, and justly because it is according to the Divine laws. FROM THE ARCANA CCELESTIA. 129. That a life of piety without a life of charity, is of no avail [to salvation], but when united therewith conduces to it, n. 8252, et seq. That external sanctity without internal sanctity is not holy, n. 2190, 10,177. Of the quality of those in another life, who have lived in external sanctity, and not from internal sanctity, n. 951, 952. That there is an internal and external of the church, n. 1098. That there is internal worship and external worship, and the qualitv of each, n. 1083, 1098, 1100, 1151, 1153. That internals are wha't constitute worship, n. 1175. That external worship without internal, is no worship, n. 1094, 7724. That there is an internal in worship, if man's life is a life of charity, n. 1100, 1151, 1153. That man is in true worship when he is in love and charity, that is, when he ia in good of life, n. 1618, 7724, 10,242. That the quality of worship is according to good, n. 2190. That essential worship consists in a life according to the precepts of the church derived from the Word, n. 7884, 9921, 10,143, 10,153, 10,195, 10,645. That true worship is from the Lord with man, not from man him- self, n. 10,203, 10,299. That the Lord desires worship from man for the sake of man's salvation, and not for the sake of his own glory, n. 4593, 8263, 10,646. That man believes that the Lord desires worship for the sake of glory ; but that they who thus believe know not what Divine glory is, nor that it consists in the salvation of the human race, which man partakes of, when he attributes nothing to himself, and when he removes his proprium by humiliation; because the Divine is then first able to tiow in, n. 4347, 4593, 5957, 7550, 8263, 10,646. That humiliation of heart with man exists from an ac- knowledgment of himself, which is, that he is nothing but evil, and that he can do nothing from himself; and from a consequent ac- knowledgment of the Lord, which is, that nothing but good is from the Lord, and that he can do all things, n. 2327, 3994, 7478. That the Divine cannot flow in except into an humble heart, since so far as man is in humiliation, so far he is absent from his proprium, and of consequence from the love of self, n. 3994, 4347, 5957. Hence that the Lord does not desire humiliation for his own sake, but for man's sake, that man may be in a state for receiving the Divine, n. 4357, 5957. That worship is not worship without humiliation, n. 2327, 2423, 8873. The quality of external humiliation without in- ternal, n. 5420, 9377. The quality of humiliation of heart, which is internal humiliation, n. 7478. That humiliation of heart does no- exist with the evil, n. 7640. 76 AND ITS HEAVENLY DOCTKINE. 130 133 That they who have not charity and faith are in external worship without internal worship, n. 1200. That il the love of self and of the world reigns interiorly with man, his worship is external without internal, however it may appear in its external form,n. 1182, 10,307, 10,308, 10,309. That external worship in which the love of self reigns inwardly, as is the case with those who arc of Babylon, is profane, n. 13U4, 1306, 1307, 1308, 1321, 1322, 1326. That to imi- tate heavenly affections in worship, when man is in evils from the love of self, is infernal, n. 10,309. What the quality of external worship is when it proceeds from internal, and when it does not, may be seen and concluded from what has been said and adduced above concerning the Internal and External Man. Further particulars concerning those who renounce the world and those who do not renounce it, their quality, and their lot in the other life, may be seen in the work On Heaven and Hell, under the fol- lowing heads : Of the Rich and Poor in Heaven, n. 357 to 365 ; and Of the Life that leads to Heaven n. 528 to 535. OF CONSCIENCE. 130. Conscience is formed iii man from his religion, accord iug to his inward reception of the same. 131. With the man who is a member of the church, con- science is formed by means of the truths of faith derived from the Word, or by teaching from the WOCTEINE. 170 ' When the unclean spirit is gone otit of a man^ he walketh through dry places^ seeking rest^ and Jlndeth none. Then he mith, 1 will return into my house from 'whence I came oxit ; and when he is come, hefindeth it empty ^ swept^ and garnished . Then goeth he., and taketh with himself seveoi other spirits more wicked than himself and they enter in and dwell there / and the last state of that man is worse than the first^^ Matt. xii. 43, 44, 45. FROM THE ARCANA C(ELESTIA. 170. Of Sin or Evil. That there are innumerable kinds of evil and the folse, n. 1188, 1212, 4818, 4822, 7574. That there is evil from the false, that there is the false from evil, and evil and the false again from thence, n. 1679, 2243, 4818. The nature and quality of the evil of the false, n. 2408, 4818, 7272, 8266, 8279. The nature and quality of the false of evil, n. 6359, 7272, 9304, 10,302. Of blameable evils, and of those which are not so blameable, n. 4171, 4172. Of evils from the understanding and of evils from the will, n. 9009. The difterence between transgression, iniquity, and sin, n. 6563, 9156. That all evils adhere to man, n. 2116. That evils cannot betaken away from man, but that man can only be withheld from them, and kept in good, n. 865, 868, 887, 894, 1581, 4564, 8206, 8393, 8988, 9014, 9333, 9446, 9447, 9448, 9451, 10,057, 10,059. That to be withheld from evil and kept in good, is effected by the Lord alone, n. 929, 2406, 8206, 10,059. That thus evils and sins are only removed, and that this is successively effected, n. 9334, 9335, 9336. That this is done by the Lord by means of regeneration, n. 9445, 9452, 9453, 9454, 9938. That evils shut out the Lord, n. 5696. That man ought to abstain from evils, that he may receive good from the Lord, n. 10,109. That good and truth inflow in proportion as man is with- held from evils, n. 2388, 2411, 10,675. That to be withheld from evil and kept in good, constitutes remission of sins, n. 8391, 8393, 9014, 9444 to 9450. The signs whether sins are remitted or not, n. 9449, 9450. That it is a consequence of the remission of sins to look at things from good and not from evil, n. 7697. That evil and sin are a separation and turning away from the Lord ; and that this is signified by evil and sin in the Word,n. 4997, 5229, 5474, 5746, 5842, 9346 ; that they are and signify a separation and aversion from good and truth, n. 7589. Tliat they are and sig- nify what is contrary to Divine order, n. 4839, 5076. That evil is danmation and hell, n. 3513, 6279, 7155. That it is not known what hell is, unless it be known what evil is, n. 7181. That evils are as it were heavy, and fall of themselves into hell ; and so also falses that are from evil, n. 8279, 8298. That it is not known what evil is unless it be known what the love of self and the love of the world are, n. 4997, 7178, 8317. That all evils are from those loves, a 91 171 ON THE NEW JERUSALEM 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7480, 7488, 8918, 9335, 9348, 10,038, 10,742. That all men whatever are born into evils of every klod, their pro- prium being nothing but evil, n. 210, 215, 731, 874, 875, 870, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10,283, 10,284, 10,731. That man must therefore be born again or regenerated, in order to receive a life of good, n. 3701. That man casts himself into hel^ when he does evil from consent, afterwards from purpose, and at last from delight, n. 6203. That tliey who are in evil of hfe, are in the falses of their own evil, whether they know it or not, n. 7577, 8064. That evil would not be appropriated to man, if he believed, as is really the case, that all evil is from hell, and all good from the Lord, n. 6206, 4151, 6324, 6325. That in the other life evils are removed from the good and goods from the evil, n. 2256. That all in the other life are let into their interiors, thus, the evil into their evils, n. 8870. That in the other life evil contains its own punishment, and good its own reward, n. 696, 967, 1057, 6559, 8214, 8223, 8226, 9049. That man is not punished in the other life for hereditary evils, as he is not to blame for these, but for his actual evils, n. 966, 2308, That the interiors of evil are foul and filthy, however they may ap- pear otherwise in an external form, n. 7046. That evil is attributed in the Word to the Lord, and yet nothing but good proceeds from Him, n. 2447, 6073, 6992, 6997, 7553, 7633, 7677, 7926, 8227, 8228, 8632, 9306. So also anger, n. 5798, 6997, 8284, 8483, 9306, 10,431. Why it is so said in the Word, n. 6073, 6992, 6997, 7643, 7632, 7679, 7710, 7920, 8282,_ 9009, 9128. What is signified by bearing iniquity, where it is predicated of the Lord, n. 9937, 9965. That the Lord turns evil into good with the good who are infested and tempted, n. 8631. That to leave man from his own liberty to do evil, is permission, n. 1778. That evils and falses are governed by the laws of permission by the Lord ; and that they are permitted for the sake of order, n. 7877, 8700, 10,778. That the permission of evil by the Lord is not as of one who w-ills, but as of one who does not will, but who cannot bring aid on ac- count of the end, n. 7877. 171. Of ihe False. That there are innumerable kinds of the false, namely, as many as there are evils, and that evils and fiilses are ac- cording to their origins, which are many, n. 1188, 1212, 4729, 4822, 7574. That there is a false from evil, or the false of evil; and that there is an evil from the false, or the evil of the false ; and a false again from thence, n. 1679, 2243. That from one false that is as- sumed as a principle, falses flow in a long series, n. 1510, 1511, 4717, 4721. That there is a false from the desires of the love of self and of the world ; and that there is a false from the fallacies of the senses, n. 1295, 4729. That there are falses of religion; and that there are falpes of ignorance, n. 4729, 8318, 9258. That there is a false which contains good, and a false which contains no good, n. 2863, 9304, 10,109, 10,302. That there is what is falsified, n. 7318, 7319, 10,648. The q.ialitv of the false of evil, n. 6359, 7272, 9304, 10,302. The quality of the evil of the false, n. 2408, 4818, 7272, 8266, 8279. 92 AND ITS HEAVENLY DOCTRINE. 172 That the falses derived from evil appear like mists and impure waters over the hells, n. 8217, 8138, 8148. That such waters signify falseg, n. 739, 790, 7307. That they who are in hell speak falses from evil, n. 1695, 7351, 7352, 7357, 7392, 7698. That they who are in evil cannot do otherwise than think what is false when they think from themselves, n. 7-437. That there are falses of religion which agree with good, and falses which disagree, n. 9258. That falses of religion, if they do not dis- agree with good, do not produce evil but with those who are in evil of life, n. 8318. That falses of religion are not imputed to those who are in good, but to those who are in evil, n. 8051, 8149. That every false may be confirmed, and then appear hke truth, n. 5033, 6865, 8521, 8780. That care should be taken lest falses of religion be confirmed, since the persuasion of the false principally arises from thence, n. 845, 8780. How hurtful the persuasion of the false is, n. 794, 806, 5096, 7686. That a pei-suasion of the false is perpetu- ally exciting such things as confirm falses, n. 1510, 1511, 2475. That they who are in the persuasion of the false are inwardly bound, n. 5096. That in the other life, they who are in a strong persuasion of the false, when they approach others, close up the rational [prin- ciple], and as it were suffocate them, n. 3895, 5128. That truths which are not genuine, and also falses, may be con- sociated with genuine truths ; but falses which contain good, and not falses in which is evil, n. 3470, 3471, 4551, 4552, 7344, 8149, 9298. That fiilses which contain good, are received by the Lord as truths, n. 4736, 8149. That the good which has its quality from the false is accepted by the Lord, if there is ignorance, and therein innocence, and a good end, n. 7887. That evil falsities truth, inasmuch as it draws aside and applies truth to evil, n. 8044, 8149. That truth is said to be fiilsified, when it is applied to evil by confirmations, n. 8602. That falsified truth is contrary to truth and good, n. 8602. For further particulars re- specting the falsification of truth, see n, 7318, 7319, 10,648. 172. Of profanity and profanation, spoken of above at n. 169. That profanation is a commixion, in man, of good and evil, as also of truth and the false, n. 6348. That none can profane goods and truths, or the holy things of the church and the Word, except those who first acknowledge, believe, and still more live according to them, and afterwards recede from and deny their faith, and live to themselves and the world, n. 593, 1008, 1010, 1059, 3398, 3898, 4289, 4601, 10,284, 10,287. That he who believes truths in his child- hood, and afterwards does not believe them, commits profanation slightly ; but that he who confirms truths in himself after that period, and then denies them, commits profanation grievously, n. 6960, 6963, 6971. That they who believe truths, and live evilly, commit pro- fanation; as also they who do not believe truths, and live holily, n. 8082. That if man, after repentance of heart, relapses to his former evils, he commits profanation, and that then his latter state is worse than his former, n. 8394. That those in the Christian world who defile the holy things of the Word by unclean thoughts and dis- courses, commit profanation, n. 4050, 5390. That there are various kinds of profanation, n. 10,287. 93 172 ON THE NEW JERUSALEM Thai they who do not acknowledge holy things cannot profane them, still less they who do not know them, n. 1008, 1010, 1059, 9188, 10,284. That they who are within the church, are capable of profaning holy things, but not they who are out of it, n. 2051. That the Gentiles, being out of the church, and not having the Word, cannot commit profanation, n. 1327, 1328, 2051, 2081. That neither can the Jews profane the holy interior things of the Word and the church, because they do not acknowledge them, n. G9G3. That thus interior truths were not revealed to the Jews, for if they had been revealed and acknowledged, they would have profaned them, n. 3398, 3488, 0963. Profanation is meant by the words of the Lord above quoted at n. 169: When the unclean spirit goes out of a man, he ivalks through dry places, seeking rest, but finding none; then he saith, I ivill return into my house from whence I ivent out ; and lohen he comes and finds it empty, and swept, and garnish- ed, then he goes away, and takes to himself seven other spirits ivorse than himself, and entering in they dwell there, and the latter things of the man become ivorse than the first. Matt. xii. 43, 44, 45. The unclean spirit going out of a man, signifies the repentance of him who is in evil ; his walking through dry places and not finding rest, signifies, that, to such a person, a life of good is of that quality; the house into which he returned, and which he found empty, swept, and garnished, signifies the man himself and his will, as being with- out good. The seven spirits which he took to himself and with whom he returned, signify evil conjoined to good; his state then being worse than his former, signifies profanation. This is the in- ternal sense of these words, for the Lord spoke by correspondences. The same thing is meant by the words of the Lord to the man whom He cured at the Pool of Bethesda : Behold, thou art made whole ; sin no more, lest a ivorse thing come unto thee, John v. 14. Also by these words of the Lord : He hath blinded their eyes, and hardened their heart ; that they should not see with their eyes, nor understand with their heart, and be converted, and I shoidd heal them, John xii. 40 ; where to be converted and healed, signifies to commit profanation, which takes place when truth and good are acknowledged, and afterwards rejected; which would have been the case if the Jews had been converted and healed. That the lot of profaners in the other life is the worst of all, be- cause the good and truth which they have acknowledged remain, and also the evil and the false; and because they cohere, a tearing asunder of the life takes place, n. 571, 582, 6348. That the greatest care is therefore taken by the Lord, to prevent the commission of profanation, n. 2426, 10,384. That therefore man is withheld from acknowledgment and faith, if he cannot remain therein to the end of life, n. 3398,4402. That on this account also man is rather kept in ignorance, and in external worship, n. 301, 302, 303, 1327, 1328. That the Lord also stores up the goods and truths which mart has received by acknowledgment, in his interiors, n. 6595. That lest interior truths should be profaned, they are not reveal- ed before the church is at its end, n. 3398, 3399. Wherefore the Lord came into the world, and opened interior truths, when the church was wholly vastated, n. 3398. See what is adduced on this 94 AND ITS HP:AVENLY DOCTRINE. 173 177 subject in the work On the Last Judgment and the Destrcction OF Babylon, n. 73, 74. That in the Word. Babel signifies the profanation of good, and Chaldea, the profanation of truth, n. 1182, 1283, 1295, 1:^.04, 1306, 1307, 1308, 1321, 1322, 1326. That these profanations correspond to the prohibited degrees, or foul adulteries, spoken of in the Word, n. 6348. That profanation was represented in the Israelitish and Jewish church by eating blood, wherefore this was so severely pro- hibited, n. 1003. OP R13GENERAT) ON. 173. The man whi> does not receive spiritual life, that is, wlio is not born anew by tlie Lord, cannot enter heaven. This the Lord plainly teaches in John : Verily^ verily, I say unto thee, except a viaii he horn again, he cannot see the kingdom of God. iii. 3. 174. Man is not born of his parents into spiritual life, but only into natural life. The spiritual life of man consists in loving God above all things, and in loving the neighbor as himself, and this according to the precepts which tlie Lord has taught in the Word : but natural life consists in loving our- selves and the world more than the neighbor, yea, more than God himself. 175. Everyman is born of his parents into the evils of sell-love and of the love of the world ; for every evil, whicli by habit has, as it were, contracted to itself a nature, is trans- mitted to the offspring. In this way evil descends successively from parents, from grandfathers, and from other ancestors, in a long series backwards ; and the derivation of evil becomes at lengtli so great, that the whole of man's proper life is nothing but evil. This continuous derivation of evil cannot be broken and altered, except by a life of faith and charity from the Lord. 176. Man is continually inclining to that which he derives from his hereditary nature, and lapsing into it ; hence be con- lirms that evil in himself, and also superadds many more^evilb of himself. These evils are altogether contrary to spiritual lifo, and destroy it ; so that unless man receives a new life, which is spiritual fife, from the Lord, — unless he is conceived anew, born anew, and educated anew, — in a word, created anew, ho must be damned : for his will and thoughts are wholly occu- pied with things of a selfish and worldly nature, as is the case with those who are in hell. 177. No one can be regenerated unless he be instructed ii the knowledge of those things which belong to the new or spiritual life ; and the thirgs that belong to that life are the y5 178 — 180 ON THE NEW JERUSALEM truths which are to be believed, and tlie ^oods wliicL are to be done ; the former have respect to faith, and the hitter to cliarity. Nor can any one know these things from himself; for jnan, in this respect, apprehends only those things which are obvious to the senses, and from these procures for himself what is called natural light ; by means of which he discerns what has relation to the world and to himself, but not to heaven and to God. Tiie truths relating to these must be learned from revelation ; as, that the Lord, who is God from eternity, came into the world to save the human race ; — that He has all power in hea- ven and on earth ; — that faith and charity, with all that pertains to them, whether of truth or of good, are from Him ; that there is a heaven, and a hell ; and that man lives to eternity, in heaven if he has done good, but in hell if he has done evil. 178. These, with numerous other things, are objects of faith, and must be known by the man who undergoes the \n'Q- cess of regeneration : for he who knows them may make them the objects of his thought, afterwards of his' will, and finally reduce them to practice, and thus obtain new life. Thus he who does not know that the Lord is the Saviour of the human race, can neither believe in Him, love Him, nor do good for His sake. He who does not know that the Lord is the source of all good, cannot be persuaded that salvation is wholly from Him, still less can he desire that it should be so, and thus he cannot live from the Lord. He who is ignorant of the exist- ence of heaven and hell, and of eternal life, cannot even think respecting the life of heaven, nor can he apply to receive it. The same holds true in other cases. 179. Every one has an internal man and an external ; the internal is the spiritual man, and the external is the natural man ; and each of these must be regenerated, in order that the entire man may be so. In the unrcgenerate the external or natural man rules, and the internal is in subjection ; but in the regenerate, the internal or spiritual man has the ascendancy, and the external is in subjection. Hence it is evident that the true order of life is inverted in man from his birth ; that is to say, the principle which serves ought to rule, and that which rules ought to serve. In order that man may be saved, this order ot things must be inverted ; and such inversion can only be effected by regeneration from the Lord. 180. What is meant by the internal man ruling and the ex- ternal serving, and the reverse, may be thus explained. When a man places all his good in voluptuousness, in gain, and in pride, delights in hatred and revenge, and endeavors to find in his mind reasons to justify him, tlien his external man rules, and his internal serves ; but when a man finds delight in think- ing and willing well, sincerely, and justly, and outwardly U6 AND ITS HEAVENLY DOCTEINE. 181 — 153 speaking and acting in the same manner, then the internal man rules, and the external obeys. 181. The internal man is first regenerated by the Lord, and the external afterwards, and the latter by means of the former ; for the internal man is regenerated by embracing the things which belong to faith and charity, and the external, by a life in accordance with them. This is meant by the Lord's words, where He says : Except a man he horn of water and of the Spirit, he cannot enter into the kingdom of God. John iii. 5. In the spiritual sense, water is the truth of faith, and the Spirit is a life according to it. 182. He who is regenerated, is, as to his internal man, in heaven, and is an angel there w^ith the angels, into whose so- ciety he is admitted after the dissolution of the body ; when he 18 capable of entering on a full enjoyment of the life of heaven, which consists in loving the Lord, in loving the neighbor, in understanding truth, loving good, and perceiving the felicity thence derived. FROM THE ARCANA CCELESTIA. 183. "What Regeneration is, and ivhi/ it is effected. That at this day little is known concerning regeneration ; the reason thereof, n. 3761, 4136, 5398. That man is born into evils of every kind, and that of consequence, his proprium by birth is nothing but evil, n, 210, 215, 731, 874, 875, 876, 987, 1047, 2307, 2308, 3518, 3701, 3712, 8480, 8549, 8550, 8552, 10,283, 10,284, 10,286. That man's herp,- DiTARY PRINCIPLE is nothing but evil, see the extracts above in this doctrine, n. 83. That man's proprium is nothing but evil, see the same, n. 82. That man of himself, so far as he is under the intluence of his hereditary [principlel and propriuna, is worse than the brutes, n. 694, 8480. That, therefore, if man should be led by his own pro- prium, he could not possibly be saved, n. 10,731. That man's natural life is contrary to spiritual life, n. 3913, 3928. That the good which he does from himself, or from proprium, is not food, because he does it for the sake of self, and the world, n. 8478. 'hat man's proprium must be removed that the Lord and heaven may be able to be present, n. 1023, 1044. That it is actuallv removed when he is regenerated by the Lord, n. 9334, 9335, 9336, 9452, 9455, 9938. That therefore he must be created anew, that is, regenerated, n. 8549, 9450, 9938. That creating man, in the Word, signifies to regenerate him, n. 16, 88, 10,634. That man is conjoined to the Lord by regeneration, n. 2004,9338. And consociated with angels in heaven, n. 2475. That he does not come into heaven, until he is in a state to be led by the Lord by means of good, which is the case when he is regenerated, n. 8516, 8539, 8722, 9139, 9832, 10,367. That the external or natural man rules, and the internal man IT J W " 184 — 186 ON THE nkw jkkusalkm serves, in the man who is not regenerated, n. 3167, 8743. That thus the state of man's hfe is inverted from liis birth, and must be entire- ly inverted again in order i.hat he may be saved, n. 6507, 8552, 8553, 9258. That the end of regeneration is, that the internal or spiritual man may rule, and the external or natural man serve, n. 911, 913. That this is actually effected after man is regenerated, n. 5128, 5651, 8743. For after regeneration the love of self and the world no longer reigns, but love to the Lord and towards the neighbor, thus the Lord and not man, n. 8856, 8857. Hence it is plain that man cannot be saved unless he is regenerated, n. 5280, 8548, 8772, 10,156. That regeneration is a plane whereon to perfect the life of man to eternity, n. 9334. That the regenerate man is perfected to eternity, n. 6648, 10,048. The quality of the regenerate and the unregenerate man described, n. 977, 986, 10,156. 184. What persons are regenerated. That man cannot be regene- rated unless he be instructed in the truths of faith and the goods of charity, n. 677, 679, 711, 8635, 8638, 8639, 8640, 10,729. That they who are only in truths and not in good, cannot be regenerated, n. 6567, 8725. That no person is regenerated unless he be in charity, n. 989. That none can be regenerated but such as have conscience, n. 2689, 5470. That every one is regenei^ated according to his faculty of receiving the good of love to the Lord, and of charity to- Mards the neighbor, by the truths of faith from the doctrine of the (church, which is derived from the Word, n. 2967, 2975. AVho can be regenerated, and who cannot, n. 2689. That they who lead a life of faith and charity, and are not regenerated in the world, are regenerated in the other life, n. 989, 2490. 185. That regeneration is from the Lord alone. That the Lord alone regenerates man, and that neither man nor angel contributes thereto, n. 10,067. That man's regeneration is an image of the Lord's glorification, that is, that as the Lord made His Human Di- vine, so He makes spiritual the man whom He regenerates, n. 3043 3138, 8212, 3296, 3490, 4402, 5688, 10,057, 10,076. That the Lord wills to have the whole man whom He regenerates, and not part of him, n. 6138. 186. Further particidars concerning regeneration. That man is regenerated by the truths of faith, and by a life according to them, n. 1904, 2046, 9088, 9959, 10,028. That this is understood by the words of the Lord, Unless a man he horn of water and of the spirit, he cannot enter the kingdom of God. John iii. 5. Water signifies the truth of faith, and spirit, a life according thereto, n. 10,240 That water in the Word signifies the truth of faith, n. 2702, 3058 56(58, 8568, 10,238. That spiritual purification, which is from evils and falses, is effected by the truths of faith, n. 2799, 5954, 7044, 7918, 9089, 10,229, 10,237. That when man is regenerated, truths are inseminated and implanted in good, that they may become of the life, n. 880, 2189, 2475, 2697. What the quali'ty of truths must be that they may be implanted in good, n. 8725. That in regenera- tion truth is initiated and conjoined to good, and good reciprocally to truth, n. 5365, 8516. How this reciprocal initiation and conjunc- tion is effected, n. 3155, 10,067. That truth is implanted in good 98 AND ITS HEAVENLY DOCTEIXE. 186 when it becomes of the will, since it then becomes of the love, n. 10,867. That there are two states through which the regenerated man passes : a first, when he is led by truth to good ; a second, when he acts from good, and from good sees truth, n. 7992, 7993, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9227, 9230, 9274, 9739, 10,048, 10,057, 10,058, 10,076. The quality of man's state when truth is in the first place, and good in the second, n. 3610. Hence it appears that when man is regenerating, he looks to good from truth ; but when regenerated, he regards truth from good, n. 6247. Thus that a turning over as it were takes place, in that the state of man is inverted, n. 6507. But it is to be noted, that when man is regenerating, truth is not actually in the first place and good in the second, but only ap- parently; but that when man is regenerated, good is in the first place and truth in the second, actuallv and perceptibly, n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4244, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5851, 6256, 6269, 6273, 8516, 10,110. Consequently that good is the first and last of regeneration, n. 9337. Since truth appears to be in the first place and good in the second, when man is regenerating, or, which is the same thing, when man becomes a church, that on ac- count of this appearance it was a matter of controversy among the ancients, whether the truth of faith or the good of charity is the first- born of the church, n. 367, 2435. That the good of charity is actually the first-born of the church, but the truth of faith only apparently so, n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080. That first- born in the Word signifies the first [principle] of the church, to which priority and superiority belongs, n. 3325. That the Lord is called the first-born, because in Him and from Him is all the good of love, of charity, and of faith, n. 3325. That man ought not to return from the latter state wherein truth IS regarded from good, to the former state, wherein good is regard- ed from truth, and why, n. 2454, 3650 to 3655, 5895, 5897, 7857, 7923, 8505, 8506, 8510, 8512, 8516, 9274, 10,184. Where these words of the Lord are explained : Let not him ivho is in the field re- turn back to take his clothes. Matt. xxiv. 18; also. Whosoever shall then be in the field, let him not return to those things which are be- hind him. Remember Lofs wife. Luke xvii. 31, 32 : for this is sig- nified by those words. The process of the regeneration of man described, and how it is effected, n. 1555, 2343, 2490, 2657, 2979, 3057, 3286, 3310, 3316, 3332, 3470, 3701, 4353, 5112, 5126, 5270, 5280, 5342, 6717, 8772, 8773, 9043, 9103, 10i)21, 10,057, 10,367. That the arcana of rege- neration are innumerable, since regeneration continues during the whole life of man, n. 2679, 3179, 3584, 3665, 3694, 3701, 4377, 4551. 4552, 5122, 5126, 5398, 5912, 6751, 9103, 9258, 9296, 9297, 9334: That scarce any of these arcana come to the knowledge and percep- tion of man, n. 3179, 9336. That this is Avhat is meant by the words of the Lord : The ivind bloiveth ichere it listeth, and thou hearest the sound thereof, but knowest not whence it cometh and ivhUher it gocth ; so is every one that is born of the Spirit. John iii. 8. Concerning 186 ON THE NEW JEKUSALKM the process of the regeneration of the man of the spiritual church, n. 2675, 2678, 2679, 2682. And concerning the proccjis of the regene- ration of the man of the celestial church, with the difference between the celestial and spiritual, n. 5113, 10,124, That the case of the regenerate man is similar to that of an in- fant, who first learns to speak, then to think, afterwards to live well, until all those things flow from him spontaneously, as from himself, n. 3203, 9296, 9297. Thus that he who is regenerated is first led by the Lord as an infant, then as a youth, and afterwards as an adult, n. 3665, 3600, 4377, 4378, 4379, 6751. That when man is re- generated by the Lord, he is first in a state of external innocence, which is his state of infancy, and is afterwards successively led into a state of internal innocence, which is his state of wisdom, n. 9334, 9335, 10,021, 10,210. The nature and quality of the innocence of in- fancy, and of the innocence of wisdom, n. 1916, 2305, 2306, 3495, 4563, 4797, 5608, 9301, 10,021. A comparison between the regeneration of man, and the conception and formation of an embryo in the womb, n. 3570, 4931, 9258. That therefore generations and nativities in the Word signify spiritual generations and nativities, which belong to regeneration, n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 10,197. The regeneration of man illustrated by the germinations in tVie vegetable kingdom, n. 5115, 5116. The re- generation of man represented in the rainbow, n. 1042, 1043, 1053. That the internal or spiritual man, and the external or natural man, must each of them be regenerated, and the one by means of the other, n. 3868, 3870, 3872, 3870, 3877, 3882. That the internal man must be regenerated before the external, the internal man being in the light of heaven, and the external man in the light of the world n. 3321, 3325, 3469, 3493, 4353, 8748, 9325. That the external oi' natural man is regenerated by means of the internal or spiritual, n 3286, 3288, 3321. That man is not regenerate before the externa, or natural man is regenerate, n. 8742"to 8747, 9043, 9046, 90(51, .9328, 9334. That the spiritual man is shut unless the natural man is regenerated, n. 6299. And that it is as it were blind with respect to the truth and goods of faith and love, n. 3493, 3969, 4353, 4587. That when the natund man is regenerate, the whole man is regene- rate, n. 7442, 7443. That this is signified by the washing of the dis- ciples' feet, and by these words of the Lord : He iliat is washed haih no need to he ivashed except as to his feet, and the ivhole is clean. John xiii. 9, 10 ; n. 10,243. That washing in the Word signifies spiritual washing, which is purification from evils and falses,n. 3147, 10,237, 10,241. And that feet signify those things that are of the natural man, n. 2162, 3761, 3986, 4280, 4938 to 4952. That there- fore to wash the feet, is to purify the natural man, n. 3147, 10,241. How the natund man is regenerated, n. 3502, 3508, 3509, 3510, 3573, 3576, 3579, 3616, 3762,^3786, 5373, 5647, 5650, 5651, 5660. The quality of the natural man when it is regenerate, and when it is not regenerate, n. 8744, 8745. That so fir as the natural man does not combat with the spiritual man, so far the man is regenerate, n. 3286. That when a man is regenerate, the natural man perceives spiritual things by influx, n. 5()51. That the sensual [principle], which is the ultimate of the natural 1,00 AXD ITS HKAVEXLY DOCTRINE. 186 man, is not reofenerated at this day, but that man is elevated above it, n. 7442. That all who are regenerated are actually elevated from sensual things into the light of heaven, n. 6183, 6454. The nature and quality of the sensual man may be seen in the extracts above, n. 50. That man is regenerated by influx into his knowledges of good and truth, n, 4096, 4097, 4364. That when he is regenerated, he is in- troduced through mediate goods and truths into genuine goods and truths, and that afterwards the mediate goods and truths are relin- quished, and the genuine succeed in their place, n. 3665, 3690, 3686, 3974, 4063, 4067, 4145, 6382. That then another order is induced amongst his truths and goods, n. 4250, 4251, 9931, 10,303. That they are disposed according to ends, n. 4104. Thus according to the uses of spiritual life, n. 9297. That they who are regenerated undergo several states, and are continually brought more interiorly into heaven, and nearer to the Lord, n. 6645. That the regenerate man is in the order of heaven, n. 8512. That his internal is open into heaven, n. 8512, 8513. That man by regeneration comes into angelic wisdom, which however lies concealed in his interiors so long as he remains in the world, but is opened in the other life, and that his wisdom is then like that of the angels, n. 2494, 8747. The en- lightenment of those who are regenerated described, n. 2697, 2701, 2704. That by regeneration man receives a new understanding, n. 2657. How the case is with respect to the fructification of good, and the multiplication of truth, with those who are regenerated, n. 984. That with a regenerate person truths from good form as it were a constellation by successive derivations, and continually mul- tiply themselves round about, n. 5912. That with a regenerate per- son, truths from good are disposed into such order, that the genuine truths of good, from which, as their parents, the rest proceed, are in the middle, whilst the rest succeed in order according to their re- lationship and affinities, down to the ultimates, where there is ob- scurity, n. 4128, 4551, 4552, 5134, 5270. That with a regenerate person truths from good are disposed in the form of heaven, n. 3316, 3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10,303; and in the work On Heaven and Hell, under the article Concerning the Form of Heaven, lohich governs all heavenly consociation and communica- tion, n. 200 to 212 ; and in that Concerning the Wisdom of the An- gels of Heaven, n. 265 to 275. That with a regenerate person, there is a correspondence between spiritual things and natural things, n. 2850. That his order of life is altogether inverted, n. 3332, 5159, 8995. That he is altogether a new man as to his spirit, n. 3212. That he appears like the unre- generate man in externals, but not in internals, n. 5159. That spirit- ual good, which is to will and to do good from an affection of the love of good, can only be given to man by means of regeneration, n. 4538. That truths, which enter with affection, are reproduced, n. 5893. That truths, so fur as they are deprived of life from the pro- prium of man, are so far conjoined to good, and receive spiritual life, n. 3607, 3610. Tliat so far as evils from the love of self and the love of the world are removed, so far there is life in truths, n. 3610. That the first affection of truth with the man who is regenerated 101 187 — 190 ON THE NEW JERUSALEM •s not pure, but is purified successively, n. 3089, 8413. That evils and falses, with the man who is regenerated, are removed slowly, and not quickly, n. 933i, 9335. That the evils and falses of the pi'o- prium of man still remain, and are only removed by regeneration, n. 865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333 to 9336, 9445, 9447, 9448, 9451 to 9454, 9938, 10,057, 10,059. That a man can never be so far regenerated as to be called perfect, n. 894, 5122, 6648. That evil spirits dare not assault a regenerate man, n. 1695. That they who believe the justitication taught in the church, know little of regeneration, n. 5398. That man must have liberty, to be capable of being regenerated, n. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700. That man is introduced into heavenly liberty by regeneration, n. £874, 2875, 2882, 2892. That there is no conjunction of good and truth by com- pulsion, thus no regeneration, n. 2875, 2881, 4031, 8700. Other particulars respecting liberty as it regards regeneration, may be seen in the doctrine above, where it treats of Liberty. That he who is regenerated, must necessarily undergo tempta tions, n. 3696, 8403. Because temptations take place for the sake of the conjunction of good and truth, and also of the internal and external man, n. 4248, 4272, 5772. OF TEMPTATION. 187. Those only who are regenerating, undergo spiritual temptations ; such temptations being pains of mind induced by evil spirits, in those who are in good and truth. While those spirits excite tlie evils of such persons, tliere arises in the mind the anxiety of temptation. Man does not know whence this anxiety comes, because he is unacquainted with its spirit- ual origin. 188. There are both evil and good spirits attendant on every man ; the evil spirits are in his evils, and the good spirits in his goods. Wlien the evil spirits approach they draw forth his evils, while the good spirits, on the contrary, draw forth his goods ; wlience arise collision and combat, causing in the man an interior anxiety, which is temptation. Hence it is plain that temptations are not induced by heaven, but by hell ; as is in accordance with the faith of the church, wdiich teaclies that God tempts no man. 189. Interior anxieties are also experienced by those who are not in goods and truths ; but natural, not spiritual anxieties ; the two are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties, heav- enly things. 190. Tlie object contended for during temptations, is the dominion of good over evil, or of evil over good. The evil .302 AND ITS HEAVENLY DOCTEINE. 191 196 which is desirous of obtaining the dominion, resides in the natural or external man, and the good, in the spiritual or in- ternal man. If evil prevails, the natural man obtains the dominion ; but if good prevails, the spiritual conqners. 191. These combats are carried on by the truths of faitli derived from the Word. By these man mnst contend against evils and falses ;for if he combats from any other principles, he cannot conquer, because in these alone the Lord is present. And as this warfare is carried on by the truths of faith, man is not permitted to enter on it until he has been instructed in the knowledge of good and truth, and has thence obtained some degree of spiritual life ; such combats, therefore, do not take place till men arrive at years of maturity. 192. If man falls in temptation, his state after it becomes worse than before, because evil has acquired power over good, and falsity over truth. 193. Since at this day faith is rare, because there is no charity, the church being at its end, there are but few w^ho are admitted into any spiritual temptations ; hence it is scarcely known what they are, and to what salutary purpose they are conducive. 194. The ends to which temptations are conducive are these. They acquire for good dominion over evil, and for truth dominion over the false ; they coniirm truths in the mind, and conjoin them to good ; and they disperse evils and the falsities thence derived. Tliey serve also to open the internal spiritual man, and to bring the natural man into subjection to it ; to destroy the loves of self and the world, and to subdue the con- cupiscences which proceed from them. When these things are eftected, man acquires enlightenment and perception respect- ing the nature of good and its truth, and of falsity and its evil ; w'hence he obtains intelligence and wisdom, which afterwards increase continually. 195. The Lord alone combats for man in temptation ; and unless he believes tliat the Lord alone combats and conquers for him, he undergoes only an external temptation ; which is in no respect conducive to his salvation FROM THE ARCANA CCELESTIA. 196. Before the particulars contained in the Arcana Ccelestia, respecting temptations, are summarily recited, something shall first be said concerning them, in order that it may be known still more clearly from whence they proceed. "When the truths of faith which a man believes in his heart, and according to which he loves to live, are assaulted within him, it is called a spiritual temptation, especi- ally when the good of love, in which he places his spiritual life, ie I 197 ON THE NEW JEKUSALEM assaulted Those assaults take place in various ways ; as by an in- flux of scandals a.^ainst good and truth into the thoughts and the will; also by a continual drawing forth, and bringing to remem- brance, of the evils which one has committed, and of the false per- suasions by which one has been led, thus by an inundation of such things ; and at the same time by an apparent shutting up of the in- teriors of the mind, and, consequently, of communication with heaven, by which the capacity of thinking from one's own faith, and of willing from one's own love, are intercepted. These things are effected by evil spirits who are present with man ; and when they take place, they assume the appearance of interior anxieties and pains of conscience ; for they affect and torment man's spiritual life, because he supposes that they proceed, not from evil spirits, but from his own interiors. Man does not know that such assaults pro ceed from evil spirits, because he is ignorant that spirits are present with him, evil spirits in his evils, and good spirits in his good; and that they reside in liis affections. These temptations are most grievous, when they are accompanied with bodily pains; and still more so, when those pains are of long continuance, and no deliver- ance is granted, even although the Divine mercy is implored; hence results despair, which is the end. Some particulars shall first be adduced from the Arcana Cceles- TiA, concerning the spirits that are with man, because temptations proceed from them. That spirits and angels are attendant on every man, n. 697, 5846 to 5866. That they are in his thoughts and affections, n. 2888, 5846, 5848. That if spirits and angels were taken away, man could not live, n. 2887, 5849, 5854, 5993, 6321. Because by spirits and angels man has communication and conjunction with the spiritual world, without which he would have no life, n. 697, 2796, 2886, 2887, 4047, 4048, 5846 to 5866, 5976 to 5993. That the spirits with man are changed according to the affections of his love, n. 5851. That spirits from hell are in the loves of man's proprium, n. 5852, 5979 to 5993. That spirits enter into all things of man's memory, n. 5853, 5897, 5859, 5860, 6192, 6193, 6198, 6199. That angels are in the ends from wiiich and for the sake of which man thinks, wills, and acts in one particular manner and no other, n. 1317,1645,5844. Tliat man is not visible to spirits, nor spirits to man,n. 5885. That spirits cannot see what is in our solar world by means of man, n. 1880. That though spirits and angels are with man, in his thoughts and affections, yet still he 7s in liberty as to thought, will, and ac- tion, n. 5982, 6477, 8209, 8307, 10,777 ;'and in the work On Heaven AND Hell, where the conjunction of heaven with the human race is treated of, n. 291 to 302. 197. Whence and of ivhat quality temptations are. That tempta- tions proceed from the evil spirits that are with man, who inject scandals against the goods and truths which a man loves and be- lieves, and likewise excite the evils which he has done and the falses which he has thought, n. 741, 751, 761, 3927, 4307, 4572, 5036, 6657, 8960. That then evil spirits use all sorts of cunning and malice, n. 6666. That the man who is in temptations is near to hell, n. 8131 104 AND ITS HKAVENLY DOCTRINE. 107 That there are two forces which act in temptations, a force frona within from the Lord, and a force from without from hell, n. 8168. That the reigning love of man is assaulted in temptations, n. 847, 4274. That evil spirits attack those things only which are of man's faith and love, thus those things which relate to his spiritual life ; wherefore at such times his eternal life is at stake, n. 18:^0. A state of temptations compared with that of a man among thieves, n. 5248. That in temptations angels from the Lord keep man in the truths and goods which are with him, but evil spirits keep him in the falses and evils which are with him, whence arises a conflict and combat, n. 4249. That temptation is a combat between the internal or spiritual man, and the external or natural man, n. 2183, 4256. Thus be- tween the delights of the internal and external man, which are then opposite to each other, n. .3928, 10,351. That it takes place on ac- count of the disagreement between those delights, n. 3928. Thus that the dominion of one over the other is what is contended, for in temptations, n. 3928, 8961. That no person can be tempted unless he is in the acknowledg- ment, and likewise in the affection of truth and good, because there is otherwise no combat, for there is nothing spiritual to act against what is natural, thus there is no contest for dominion, n. 3928, 4299. That whoever has acquired any spiritual life, undergoes tempta- tions, n. 8963. That temptations take place with those who have conscience, that is, with those who are in spiritual love ; but that more grievous ones take place with those who have perception, that is, with those who are in celestial love, n. 1668, 8963. That dead men, that is they who are not in faith and love to God, and in love towards the neighbor, are not admitted into temptations, because they would fall, n. 270, 4274, 4299, 8964, 8968. That therefore very few at this day are admitted into spiritual temptations, n. 8965. But that they have anxieties on account of various causes in the world, past, present, or future, which are often attended with in- firmity of mind and weakness of body, which anxieties are not the anxieties of temptations, n. 762, 8164. That spiritual temptations are sometimes attended with bodily pains, and sometimes not, n. 8164. That a state of temptation is an unclean and filthy state, inasmuch as evils and falses are injected, and also doubts concern- ing goods and truths, n. 5246. Also, because in temptations there are indignations, pains of the mind, and many aff"ections that are not good, n. 1917, 6829. That there is also '^^^curity and doubt concerning the end, n. 1820, 6829. And likewise concerning the Divine Providence and hearing of prayer, because prayers are not heard in temptations as they are out of them, n. 8179. And be- cause man when he is in temptation, seems to himself to be in a state of damnation, n. 6097. Because man perceives clearly what is doing in his external man, consequently the things which evil spirits inject and call forth, according to which he thinks of his state but he does not perceive what is doing in his internal man, conbc-.^uently the things which flow in by means of angels from the Lord, and therefore he cannot judge of his state therefrom, a 10,236, 1 0,240. 105 19S, 199 ON THE NEW JERUSALEM That temptations are generally carried to desperation, wh'ch is their end, n. 1787, 2694, 5279, 5280, 6144, 7147, 7155, 7166, 8165, 8567. The reasons, n. 2694. That in the temptation itself there are also desperations, but that they terminate in a general one, n. 8567. That in a state of desperation a man speaks bitter things, but that the Lord does not attend to them, n. 8165. That when the temptation is finished, there is at first a fluctuation between truth and the false, n. 848, 857. But that afterwards truth shines, and becomes serene and cheerful, n. 3696, 4572, 6829, 8367, 8370. That they who are regenerated undergo temptations not once only, but many times, because many evils and falses are to be re- moved, n. 8403. That if they who have acquired some spiritual life do not undergo temptations in the world, they undergo them in the other life, n. 7122. How temptations take place in the other life, and where, n. 537,538,539,699, 1106 to 1113, 1122, 2694, 4728, 4940 to 4951, 6119, 6928, 7090, 7122, 7123, 7186, 7317, 7474, 7502, 7541, 7542, 7545, 7768, 7990, 9331, 9763. Concerning the state of enlightenment of those who come out of temptation, and are raised into heaven, and their reception there, n. 2699, 2701, 2704. The nature of the temptation occasioned by failure of truth, at- tended with a desire thereof at the same time, n. 2682, 8352. The temptation of infants in another world, whereby they learn to resist evils, n. 2294. The difference between temptations, infestations, and vastations, n. 7474. 198. How and when temptations take place. That spiritual com- bats are chiefly fought by the truths of faith, n. 8962. Tliat truth is the first [instrument] of combat, n. 1685. That the men of the spiritual church are tempted with regard to the truths of faith, and carry on the combat by truths ; but that the men of the celestial church are tempted with regard to goods of love, and carry on the combat by goods, n. 1668, 8963. That the members of the spirit- ual church, for the most part, do not combat from genuine truths, but from such as they believe to be genuine from the doctrine of their own church; which doctrine however ought to be such, ^s tc be capable of being conjoined with good, n. 6765. That whoever is regenerated must undergo temptations, and thai he cannot be regenerated without them, n. 5036, 5403; and that temptations therefore are necessary, n. 7090. Tliat the man who is regenerating comes into temptations, when evil endeavors to gain dominion over good, and the natural man over the spiritual man, n. 6857, 8961 ; and when good ouo;ht to have the precedence, n. 4248, 4249, 4256, 8962, 8!)63. That they who are regenerated, are first let into a state of trancjuillity, theninto temptations, and afterwards return into a state of tranquillity of peace, which is the end, n. 3696. 199. W/iaf good is efected by tem/dations. The general effect of temptations, n. 1692, "1717, 1740, 6144, 8958 to 8969. That by temptations the spiritual or internal man acquires dominion over the natural or external man ; consequently good acquires the dominion over evil, and truth over the false ; because good resides in the spiritual man, which cannot exist without it, and evil resides in the natural man, n. 8061. Forasmuch as temptation is a combat be- tween them, it follows that dominion is the object of contest, that is 106 AND ITS HEAVENLY DOCTRINE. 199 whether the spiritual man shall have dominion over the natural man, thus whether good shall have dominion over evil, or vice versa ; con- sequently, whether the Lord or hell shall have dominion over man, n. 1923, 3028. That the external or natural man, by means of temptations, receives truths corresponding to the atiection thereof in the internal or spiritual man, n. 3321, 3928. That the internal t*piritual man is opened and conjoined with the external by means of temptations, in order that man as to each may be capable of being elevated, and of looking to the Lord, n. 10,865. The internal spirit- ual man is opened and conjoined with the external by means of temptations, because the Lord acts from the interior, and tlows in thence into the external, and removes and subjugates the evils there- in, and at the same time subjects and renders it subordinate to the internal, n. 10,685. That temptations take place for the sake of the conjunction of good and truth, and the dispersion of the falses which adhere to truths and goods, n. 4572. Consequently that good is conjoined to truths by means of temptations, n. 2272. That the vessels recipi- ent of truth are softened by means of temptations, and put on a state receptive of good, n. 3318. That truths and goods, conse- quently the things which belong to faith and charity, are confirmed and implanted by means of temptations, 8351, 8924, 8906, 8967. And that evils and falses are removed, and room made for the re- ception of goods and truths, n. 7122. That by means of tempta- tions the loves of self and the world, from whence proL-eed all eviis and falses, are broken, n. 5356 ; and that thus man is humbled, n. 8966, 8967. That evils and falses are subdued, separated, and re- moved, but not abolished, by means of temptations, n. 868. That by means of temptations corporeal things with their concupiscences are subdued, n. 857, 858. That man by means of temptations learns what good and truth are, even from their relation to their opposites, which are evils and folses, n. 5356. That he also learns that of himself he is nothing but evil, and that all the good with him is from the Lord, and from his mercy, n. 2334. That by means of the temptations in which man conquers, evil spirits are deprived of the power of rising up against him any more, n. 1695, 1717. That the hells dare not rise up against those Who have suffered temptations and have conquered, n. 2183, 8273. That after temptations in which man has conquered, there is joy arising from tfie conjunction of good and truth, although the man knows not that the joy he then feels proceeds therefrom, n. 4572. 6829. That there is then an illustration of the truth which is of faith, and a perception of the good which is of love, n. 8367, 8370. That thence he acquires intelligence and wisdom, n. 8966, 8967. That truths after temptations increase immensely, n. 6663 ; and that good has the precedence, or is in the first place, and truth in the second, n. 5773 ; and that man, as to his internal spiritual man, is admitted into the angelic societies, thus into heaven, n. 6611. That before a man undergoes temptations, the truths and goods which are with him are arranged in order by the Lord, that he may be capable of resisting the evils and falses whicli are with him, and are excited from hell, n. 8131. That in temptations the Lord pro 107 200 ON THE NEW JEKUSA-LEM ^ndes good where the evil spirits intend evil, n. 6574. TLat after temptations the Lord reduces truths with goods into a new order, and disposes them in a heavenly form, n. 10,685. That the interiors of the spiritual man are disposed into a heavenly form, see the work On Heaven and Hell, where it treats of the form of heaven, ac- cording to which are regulated the consociations and communica- tions therein, n. 200 to 212. That they who fall in temptations, come into damnation, because evils and falses conquer, and the natural man prevails over the spiritual man, and afterwards has the dominion; and that the latter state becomes worse than the former, n. 8165, 81G9, 8961. 200. That ilie Lord combats for man in temjAations. That the Lord alone combats for man in temptations, and that man does not combat at all from himself, n. 1692, 8172, 8175, 8176, 8278. That man cannot by any means combat against evils and falses from him- self, because that would be to fight against all the hells, which the Lord alone can subdue and conquer, n. 1692. That the hells fight against man, and the Lord for him, n. 8159. That man combats from truths and goods, thus from the knowledges and affections thereof which are with him ; but that it is not man who combats, but the Lord by means of these knowledges and aftections, n. 1661. That man thinks that the Lord is absent in tempt;itions, because his prayers are not heard as they are out of them, but that never- theless the Lord is then more present with him, n. 840. That in temptations man ought to combat as from himself, and not to hang down his hands, nor to expect immediate help ; but that neverthe- less he ought to believe that all help is from the Lord, n. 1712, 8179, 8969. That man cannot otherwise receive a heavenly proprium, n. 1937, 1947, 2882, 2883, 2891. The quality of that proprium, that it is not man's, but the Lord's with him, n. 1937, 1917, 2882, 2883, 2891, 8497. That temptation is of no avail, and productive of no good, unless a man believes, at least after the temptations, that the Lord has fought and conquered for him, n. 8969. That they who place merit in works, cannot combat against evils, because they combat from their own proprium, and do not permit the Lord to combat for them, n. 9978. Thf t they who believe they have merited heaven by their temptations, are with much ditticulty saved, n. 2273. That the Lord does not tempt, but liberates, and leads to good, n. 2768. That temptations appear to be from the Divine, when yet they are not, n. 4299. In what sense the petition in the Lord's prayer — Lead' us not into temptation — is to be understood, from ex- perience, n. 1875. That the Lord does not concur in temptations by permitting them, according to the idea which man entertains of permission, n. 2768. That in every temptation there is liberty, although it does not ap- pear so, but that the liberty is interiorly with man from the Lord, and that he therefore combats and is willing to conquer, and not to be conquered, which he would not do without liberty, n. 1937, 1947, 2881. That the Lord effects this by means of the affection of truth and good impressed on the internal man, although the man is igno- 108 AND ITS HEAVENLY DOCTRINE. 201 rant thereof, n. 5044. For all liberty is of affection or love, and ac- cording to its quality, n. 2870, 3158,'8907, 8990, 9585, 9591. • 201. Of the LoviVs temptations. That the Lord endured the most grievous and terrible of all temptations, of which there is but little said in the literal sense of the Word, but much in the internal sense, n. 1663, 1668, 1787, 2776, 2786, 2795, 2814, 9528. That the Lord combated from Divine Love towards the whole human race, n. 169U, 1691, 1812, 1813, 1820. That the love of the Lord wns the salva- tion of the human race, n. 1820. That the Lord combated from His own proper power, n. 1692, 1813, 9937. Tiiat the Lord alone was made justice and merit, by means of temptations, and of the victories which He gained therein from His own proper power, n. 1813, 2025, 2026, 2027, 9715, 9809, 10,019. That by means of temptations the Lord united the Divine itself, which was in Him from conception, to His Human, and made this Divine, as He makes man spiritual by means of temptations, n. 1725, 1729, 1733, 1737, 3318, 3381, 3382, 4286. That the temptations of the Lord were at- tended with despair at the end, n. 1787. That the Lord, by means of the temptations with which He suflered Himself to be assaulted, subjugated the hells, and reduced to order all things in them, and in heaven, and at the same time glorified His Human, n. 1737, 4287, 9397, 9258, 9937. That the Lord alone fought against all the helln, n. 8273. That He permitted temptations from thence to assault Him, n. 2816, 4295. That the Lord could not be tempted as to the Divine, because the hells cannot assault the Divine, wherefore He assumed a human from the mother, which could be tempted, n. 1414, 1444, 1573,5041, 5157, 7193, 9315. That by means of temptations and victories He expelled all that was hereditary from the mother, and put off the human from her, until at length He was no longer her son. n. 2159, 2574, 2649, 3036, 10,829. That Jehovah, who was in Him from conception, appeared in His temptations to be absent, n. 1815. That this was His state of humiliation, n. 1785, 1999, 2159, 6866. That His last temptation and victory, by which He fully subjugated the hells, and made His Human Divine, was in Gethsemane and on the cross, n. 2776, 2803, 2813, 2814, 10,655, 10,659, 10,829. That to eat no bread and drink no water for forty days, signifies an entire state of temptations, n. 10,686. That forty years, months, or days, signify a plenary state of temptations from beginning to end ; and that such a state is understood by the deluge continuing forty days ; by Mosch abiding foity days upon Mount Sinai ; by the sojourning of the children of Israel forty years in the desert; and by the Lord's temptation in the desert for forty days, n. 730, 86^, 2272, 2273, 8098 109 202 209 ON THE NEW JERUSALEM OF BAPTISM. 202. The ordinance of baptism is intended as a sign that the f)erson baptized belongs to the churcii, and as a memorial that le must be regenerated ; for the washing of baptism has no other signilication than of spiritual washing, or regeneration. 203. All regeneration is effected by the Lord, through the instrumentality of the truths of faith, and of a life in accord- ance with them. Baptism, therefore, is a testification that the person baptized belongs to the church, and is capable of being regenerated : for it is in the ciiurch that the Lord, who alone regenerates man, is acknowledged, and there also is the Word, which contains the truths of faith, by which regeneration is effected. 204. These truths the Lord teaches in John : Except a man he horn of water and, of the spirit, he cannot enter into the kingdom of God. cliap. iii. 5. Water, in the spiritual sense, here signities the truth of faith derived from the Word; the spirit, a life according to that truth; and being born, being re- generated thereby. 205. Since every one who is regenerated also undergoes temptations, which are spiritual combats against evil and the false, the water used in baptism likewise signifies those tempta- tions. 206. As baptism is appointed a sign and memorial of those things, man may be baptized as an infant, and if he has not been baptized in his infancy, he may be baptized as an adult. 207. Let those, therefore, who are baptized, remember, that baptism itself confers upon its subjects neither faith nor salva- tion, but merely testifies that they will receive faith, and that they will be saved, if they are regenerated. 208. Hence may be seen the import of the Lord's words in Mark ; He that believeth and is haptised, shall he saved / hut he that helieveth not shall he danined. chap. xvi. 16. Here, to believe, signifies to acknowledge the Lord, and to receive Di- vine Truths from Him by means of the Word ; and to be bap- tized, is to be regenerated by the Lord by means of those truths. FROM THE ARCANA CCELESTIA. 209. That baptism signities regeneration by the Lord by the truths of faith derived from the Word, n. 4255, 5120, 9089, 10,239, 10,386, 10,387, 10,388, 10,392. That baptism is for a sign that man is of the church, which acknowledjjfes the Lord, who is the source of re- generation, and which has the Word, from which the truths of faith, by means of which regeneration is effected, are derived, n. 10,386, 110 AND ITS HEAVENLY DOCTKINE. 210 — 212 i0,387, 10,388. That baptism gives neither faith nor salvation, bnt testifies that faith and salvatioL will be received by those who are regenerated, n. 10,391. That washings in the ancient churches, and in the Israelitish church, represented and thence signified purifications from evils and falses, n. 3147, 9089, 10,237, 10,239. That washings of garment.": signified the purification of the understanding from falses, n. 5951. That washing of the feet signified the purification of the natural man, n. 3147, 10,241. What is signified by the washing of the dis- ciples' feet by the Lord, is explained at n. 10,243. That waters signify the truths of ftiith, n. 28, 2702, 3058, 5668, 8508, 10,238. That a fountain and a well of living waters signifies the truths of faith from the Lord, consequently the Word, n. 3424. That bread and water signify all the goods of love and truths of faith, n. 4976, 9323. That spirit signifies the life of truth, or the life of faith, n. 5222, 9281, 9818. What the spirit and the tlesh sig- nify,— that the spirit signifies life from the Lord, and flesh, life from man, n. 10,283. Hence it is evident what is signified by these words of the Lord : Except a man be begotten of water and the spirit^ he cannot enter into the kingdom of God ; namely, that unless man is regenerated by the truths of faith, and by a life according to them, he cannot be saved, n. 10,240. That all regeneration is effected by the truths of faith, and by a life according to them, n. 1904, 2046, 9088, 9959, 10,028. That the total washing, which was effected by immersion in the waters of Jordan, signified regeneration, in the same manner as bap- tism, n. 9089, 10,239. What the waters of Jordan, and Jordan it- self, signified, n. 1585, 4255. That a deluge and inundation of waters signify temptations, n. 660, 705, 739, 756, 790, 5725, 6853. That baptism signifies the same, n. 5120, 10,389. In what manner baptism was represen»ted from heaven, n. 2299. OF THE HOLY SUPPER. 210. The Holy Supper was instituted by the Lord, to be a means wliei-eby the clmrch may have conjunction with hea- ven, and thus with the Lord ; it is, therefore, the holiest solem- nity of Divine worship. 211. The manner in which such conjunction is effected by the Holy Su))per, is not understood by those M'ho are unac- quainted w^th the internal orspiiitual sense of the Word, since they do not think beyond the external sense, which is that of the letter. It is only from the internal or spiritual sense of the Word, that it can be known what is signitied by th'i Lord's body and. blood, and by the bread and wine ; and also what is Bignified by eating. 212. In the spii-itual sense, the Lord's body or flesh, and the Dread, signilies the good of love ; the Lord's blood and the wine, 111 213—216 ON THE new jekusalem the good of faith ; and eating, appropriation and conjunction. In no other sense do the angels, who are attendant on man, when he receives the sacrament of the Supper, understand those things, for tliey perceive all things spiritually. Hence it is, that, on such occasions, a holy principle of love and of faith flows into man from the angels, thus through heaven from the Lord, and hence conjunction is eflected. 213. From these considerations it is evident, that when man partakes of the bread, which is the body, he is conjoined to the Lord by the good of love directed to Him and derived from Him ; and that when he partakes of the wine, which is the blood, he is conjoined to the Lord by the good of faith, di- rected to Him and derived from Him. But it must be par- ticularly observed, that conjunction with the Lord, by means of the sacrament of the Holy Supper, is effected with those alone wiio are influenced by the good of love to Him, and of faith in Him and from Him. With these there is conjunction by means of this most holy ordinance ; with others, there Ib indeed the Lord's presence, but no conjunction with Him. 214. Besides, the Holy Supper includes and comprehends the whole of the Divine worship instituted in the Israelitish Church ; for the burnt- offerings and sacrifices, in which the worship of that church principally consisted, were denomina- ted by the single term bread ; hence, also, the Holy Supper is the completion or fullness of that representative worship. FROM THE ARC.\NA CCELESTIA. Since what is involved in the Holy Supper cannot be known, un less it be known what its particulars signify, for they correspond to spiritual things, therefore some passages shall be adduced respect- ing what is signified by body and flesh, by bread and wine, and by eating and drinking ; as also concerning the sacrifices, wherein the worship of the Israelitish church principally consisted, showing that they were called bread. 215. Of Suiter. That dinners and suppers signified consociation by love, n. 8,596, 3832, 4745, 5161, 7996. That the Paschal supper signified consociation in heaven, n. 7836, 7997, 8001. That the feast of unleavened bread, or of the passover, signified deliverance from damnatioti, by the Lord, n. 7093, 7867, 9286 to 9292, 10,655; and in the inmost sense, the remembrance of the glorification of the Lord's Human, because deliverance comes therefrom, n. 10,655. 216. Of Body and Flesh. That the Lord's fiesh signifies the Divine Good of His Divine Love, that is, of His Divine Human, n. 3813, 7850, 9127, 10,283. That His body has a like signification, n. 2343, 2359, 6135. That flesh in general signifies the will princi- ple or proprium of man, which regarded in itself is evil; but which when vivified by the Lord, signifies good, n. 148, 149, 780, 999, 3813, 112 AND ITS IIEAVKXJ.Y DOCTlilNE. 217 84^9, 10,283. That hence flesh in the Word, signifies the whole man, and every man, n. 57-4, 1050, 12,803. It is said here and in ivhat foUoivs, that these things signify^ he- cause they correspond ; for lohatever corresponds, signijies, see ??. 2890, 2971, 2987, 2989, 3002, 3225. That the Word is ivritten hy mere correspondences, and hence its internal or spiritual sense, the nature of ivhich cannot he known, and scarcely its existence, vnthout a knoiv- ledge of correspondences, n. 3131, 3472 to 3485, 8615, 10,657. That thus there is a conjunction of heaven with the man of the church hy the Woid, n. 10,687. For further particulars on this head see n. 303 to 310, in the ivork On Heaven and Hell, lohere it treats of the conjunction of heaven ivith the man of the church hy 9neans of the Wo7^d. 217. Of Blood. That the Lord's blood signifies the Divine Truth proceeding from the Divine Good of His Divine Love, n. 4735, 4978, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10,026, 10,033. 10,152, 10,204. That the blood sprinkled upon the altar round about, and at its foundation, signitied the unition of Divine Truth and Divine Good in the Lord, n. 10,047. That the blood of grapes sio-nifies the truth of faith from the good of charity, n. 6378. That a grape and a bunch of grapes signify spiritual good, which is the good of charity, n. 5117. That to shed blood is to ofi'er violence to Divine Truth, n. 374, 1005, 4735, 5476, 9127. AVhat is signified by blood and water going out of the Lord's side, n. 9127. AYhat by the Lord's redeeming men by His blood, n. 10,152. 218. Of Bread. That bread, when mentioned in relation to the Lord, signifies the Divine Good of the Lord's Divine Love, and the reciprocal good of the man w'ho eats it, n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545. That bread involves and signifies all food in general, n. 2165, 6118. That food signifies every thing that nourishes the spiritual life of man, n. 4976, 5147, 5915, 6277, 8418. Thus bread signifies all celestial and spiritual food, n. 276, 680, 2165, 2177, 3478, 6118, 8410. Consequently every thing which proceeds out of the mouth of God, according to the Lord's words, Matt. iv. 4, n. 681. That bread in general signifies the good of love, n. 2165, 2177, 10,686. The same is signified by wheat, of which bread is made, n. 3941, 7605. That bread and water when mentioned in the Word, signify the good of love, and the truth of faith, n. 9323. That breaking of bread was a representative of mu- tual love in the ancient churches, n. 5405. That spiritual food is knowledge, intelligence, and wisdom, and consequently good and truth, because the former are derived from the latter, n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5656, 8562, 9003. And because they nourish the mind, n. 4459, 5293, 5576, 6277, 8418. That sustenance by food signifies spiritual nourishment, and the influx of good and truth from the Lord, n. 4976, 5915, 6277. That the show-bread on the table in the tabernacle, signified the Divine Good of the Lord's Divine Love, n 3478, 9545. That the meat-otferings of cakes and wafers in the saci.fices, signified worship from the good of love, n. 4581, 10,079, 10,137. What the various I 8 J'^ 113 219 221 ON TllK NEW JKJ{CS\LEM meat-oP^Qrings signified in particular, n. 7978, 9992, 9993, 9994 10,079. That the ancients, when they mentioned bread, meant all food in general, see ♦'ien. xliii. 16, 31 ; Exod. xviii. 12 ; Judges xiii. 15, 16 ; 1 Sam. xiv. 28, 29 ; chap. xx. 24, 27 ; 2 Sam. ix. 7, 10 ; 1 Kings iv. 22, 23 ; 2 Kings xxv. 29. 219. Of Wine. That wine, when mentioned with respect to the Lord, signifies the Divine Ti'uth proceeding from His Divine Good, in the same manner as blood, n. 1071, 1798, 6377. That wine in general signifies the good of charity, n. 6377. That new wine sig- nifies truth from good in the natural man, n. 3580. That wine is called the blood of grapes, n. 6378. That a vineyard signifies the church with respect to truth, n. 9139, 3220. That the drink-offering m the sacrifices, which was wine, signified spiritual good, which is holy truth, n. 1072. That the Lord alone is holy, and hence that all holiness is from Him, n. 9229, 9680, 10,359, 10,360. That the Divine Truth proceeding from the Lord is what is called holy in the Word, n. 6788, 8302, 9229, 9820, 10,361. 220. Of Eating and Drinking. That to eat signifies to be ap- propriated and conjoined by love and charity, n. 2187, 2343, 3168, 3513, 5643. That hence it signifies to be consociated, n. 8001 That to eat is predicated of the appropriation and conjunction of Sfood, and to drink, of the appropriation and conjunction of truth, n, 3168, 35^3, 38"2, 9412. What eating and drinking in the Lord's i^ingdom signifies, n. 3832. Hence it is, that to be famished and hungry, in the Word, signifies to desire good and truth from atfec- tion,' n. 4958, 10,227. That the angels understand the things here spoken of accoiding to their internal or spiritual sense alone, because the angeid are in the spiritual world, n. 10,121. That hence holiness from neaven riows in with the men of the church, when they receive the sacra- ment of the supper with sanctity, n. 6789. And effects conjanction with the Lord, n. 1519, 3464, 3735, 5915, 10,521, 10,522. 221. Of Sacrifices. That burnt-offerings and sacrifices signified all things of worship from the good of love, and from the ti luhs of faith, n. 923, 6905, 8680, 8936, 10,042. That burnt-offerings and sacrifices also signified Divine Celestial things, which are the inter- nal things of the church, from which worship is derived, n. 2180, 2805, 2807, 2830, 3519. With a variation and difference according to the varieties of worship, n. 2805, 6905, 8936. That therefore there were many kinds of sacrifices, and various processes to be ob- served in them, and various beasts made use of, n. 2830, 9939, 9990. That the various things which they signified in general, may appear from unfolding the particuhirs by the internal sense, n. 10,042. What the beasts which were sacrificed signified in particular, n. 10,042. That arcana of heaven are contained in the rituals and processes of the sacrifices, n. 10,057. That in general they contain- ed the arcana respecting the glorification of the Lord's Human ; and in a respective sense, the arcana of the regeneration and puri- fication of man from evils and falses ; wherefore they were prescri- bed for various sins, crimes, and purifications, n. 9990, 10.022, 10,042, 10,053, 10 057. What is signified by the imposition of 114 AND ITS HEAVENLY DOCTRINE. 222 hands on the beasts which were sacrificed, n. 10,023. AVhat by the inferior parts of the slain beasts being put under their superior parts, in the burnt-offerings, n. 10,051. What by the meat-offering.** that were offered at the same time, n. 10,979. What by the drink- offering, n. 4581, 10,137. What by the salt which was used, n. 10,300. What by the altar and all the particulars of it, n. 921, 2777, 278-t, 2811, 2812, 4489, 4541, 8935, 8940, 9388, 9389, 9714, 9726, 9963, 9964, 10,028, 10,123, 10,151, 10,242, 10,245, 10,344. What by the fire of the altar, n. 934, 6314, 6832. What by eating to- gether of the things sacrificed, n. 2187, 8682. That sacrifices were not commanded, but charity and foith, thus that they were only per- mitted, shown from the Word, n. 922, 2180. Why they were per- mitted, n. 2180, 2818. That the burnt-offerings and sacrifices, which consisted of lambs, she-goats, sheep, kids, he-goats, and bullocks, were in one word called Bread, is evident from the following passages : And the priest shall burn it upon the altar ; it is the bread of the offering made BY FIRE UNTO THE LoRD. Lcvit. iii. 11, 16. The sons of Aaron shall be holy unto their Ood^ neither shall they profane the name of their God ; for the offerings of Jehovah made hy fire^ the bread of their GrOD, they do offer. Thou shalt sanctify him., therefore^ for he offer- eth THE BREAD OF THY GrOD. A man of the seed of Aaron, in whom there shall be a blemish, let him not approach to ofer the bread of HIS God. Levit. xxi. 6, 8, 17, 21. Command the chu ''•^en of Israel, and say unto them, My offering, my bread, for my sacrifices made by fire for an odor of rest, ye shall observe, to offer unto me in their due season. Num. xxviii. 2. He ivho shall have touched an unclean thing shall not eat of the holy things, unless, he tvash his flesh in water ; and shall afterwards eat of the holy things, because it is his BREAD. Levit. xxii. 6, 7. Ye offer polluted bread tipon my altar., Malachi i. 7. From what has been observed, it may be seen what is meant by bread in John: Jesus said, Verily, verily, I say unto you, Moses gave them not that bread from heaven, but my Father giveth you the TRUE BREAD FROM HEAVEN; for THE BREAD OF GoD is He who came doivn from heaven, and giveth life unto the ivorld. Then said they unto Him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life; he that cometh to me shall never hunger, and he that believeth on me shall never thirst. He that be- lieveth on me hath eternal life. I am the bread of life. This is the bread which cometh down from heaven ; that a man may eat thej-eof, and not die. I am the living bread ivhich came doivn from heaven ; if any one shall eat of this bread, he shall live for ever. vi. 31 to 85, and 47 to 51. From these passages, and from what has been said above, it appears that bread is all the good which proceeds from the Lord, for the Lord Himself is in His own good ; and thus that bread and wine m the holy supper are all worship of tho Lord from the good of love and faith. 222. To the above shall be added some particulars from the Ar CANA Ccelestia, h. 9127 : " He who knows no':hing of the internal or spiritual sense of the Word, knows no other than that liesh and blood, when they are mentioned in the Word, mean natural flesh 116 222 ON THE NEW JERUSALEM and blood. The internal sense, however, does not treat of the lif<» of man's body, but of his soul, that is, of his spiritual life, which he is to live to eternity. This life is described in the literal sense of the Word, by things which belong to the life of the body, that is, by llesh and blood ; and as the spiritual life of man subsists by the good of love and the truth of faith, therefore in the internal sense of the Word the good of love is meant by flesh, and the truth of faith by blood. These are understood by flesh and blood, and by bread and wine, in heaven ; for bread means altogether the same there as flesh, and wine as blood. They who are not spiritual men, do not apprehend this ; let such abide therefore in their own faith, only be- lieving that in the holy supper, and in the Word, there is a sanctity, because they are from the Lord, although they may not know where that sanctity resides. On the other hand, let those who are endowed with interior perception, consider M^iether flesh means flesh, and blood, blood, in the following passages. In the Apocalypse: I saw an angel standing in the sun, and he cried ivith a great voice, saying unto all the foids that fly in the midst of heaven, Gome and gather yourselves together to the supper of the great God ; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit on them, and the flesh of all men, both free and bond, both small and great, xix. 17, 18. Who can understand these words, unless he knows what flesh, kings, captains, mighty men, horses, them that sit on them, and free- men and bondmen, signify in the internal sense ? And in Ezekiel : Thus saith tlie Lord Jehovah: Say to every feathered fowl and to every beast of the field. Assemble yourselves and come ; gather your- selves from every side to my sacrifice that I sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and driyik blood ; ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth ; and ye shall eat fat till ye be full, and drink blood till ye be drunken, and of my sacrifice ivhich I have sacrificed for you : thus shall ye be filled at my table, ivith horses and chariots, ivith mighty men, and ivith all men of tvar ; and I ivill set my glory atnong the nations, xxxix. 17, 18, 19, 20, 21. This passage treats of the calling together of all to the kingdom of the Lord, and in particular of the establishment of the church among the Gentiles ; and eating flesh and drinking blood, signify to appro- priate Divine Good and Divine Truth, thus the holy principle which proceeds from the Lord's Divine Humanity, to themselves. Who cannot see, that flesh does not here mean flesh, nor blood, blood ; as when it is said, that they should eat the flesh of the mighty, and drink the blood of the princes of the earth, and that they should drink blood even to drunkenness ; also that they should be filled with horses, with chariots, with mighty men, and with all men of war ? What the feathered fowls and the beasts of the field signify in the spiritual sense, may be seen in the work On Heaven and Hell, n. 110 and the notes. Let us now consider what the Lord said concerning His flesh and His blood, in John : The bread tvhich I ivill give, is my flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of Man', and drink His blood, ye have no Ufe in you. Whoso eatsih my flesh and drinketh my bloody hath eternai 116 AND ITS HEAVJ.NLY DOCrRINE. 223 —226 life, and I iviU raise him up at the last day ; for my Jlesh is meat indeed, and my blood is di^ink indeed. He that eateth my flesh and drinheth my hlood, dwelleth in me, and I in him. This is the bread lohich came down from heaven, vi. 51 to 58. That the flesh of the Lord is Divine Good, and His blood, Divine Truth, each from Him, is evident, because these principles nourish the spiritual life of man: hence it is said, My flesh is meat indeed.^ and my blood is drink in- deed: and as man is conjoined to the Lord by Divine Good and Ti'uth, it is also said, Wlioso eateth my flesh and drinheth my bloody nath eternal life ; and, He dwelleth in tne and I in him ; and in the former part of the chapter. Labor not for the meat ichich perisheth, but for that meat ivJiich enduretJt to eternal life, verse 27. That to abide in the Lord is to be in love to Him, the Lord Himself teaches in John, chap. xv. 2 — 12." OF THE RESURRECTION. 223. Man is so created that, as to his internal, he cannot die ; for he is capable of believing in and of loving God, and thus of being conjoined to God by faith and love ; and to be thus conjoined to God is to live to eternity. 224. This internal exists in every man who is born : his ex- ternal is that by which he brings into effect the things which belong to bis faith and love. The internal of man is the spirit, and the external is the body. The external, or the body, is suited to the performance of uses in the natural world, and is rejected or put off at death ; but the internal, which is called the spirit, and which is suited to the performance of uses in the spiritual world, never dies. After death, this internal exists as a good spirit and an angel, if the man had been good during his abode in his world, but if during that time he had lived in evil, he is, after death, an evil spirit. 225. The spirit of man, after the dissolution of the body, appears in the spiritual world in a human form, in every respect as in the natural world. He enjoys the faculty of sight, of hearing, of speaking, and of feeling, as he did in the world ; and he is endowed with every faculty of thought, of will, and of action, as when he was in the world ; in a word, he is a man in all respects, even to the most minute particulai*, except that he is not encompassed with the gross body which he had in the world. This he leaves when he dies, nor does he ever resume it. 226. This continuation of life is meant by the resurrection. The reason why men believe that they shall not rise again before the last judgment, when, as they suppose, the whole visible creation will be destroyed, is, that they do not understand the Word, ano because sensual men place all their life in the 117 227— -229 ON THE NEW JERUSALEM body, and imagine that unless the jody be re-animated, the man can be no more. 227. The lite of man after deatli is the life of his love and of his faith ; hence the nature of his life to eternity is deter- mined by the quality which had belonged to those during his life in the world. With those who loved themselves and the woi'ld supremely, this life is the life of hell ; and with those who, had loved God supremely, and the neighbor as themselves, it is the life of lieaven. The latter are they who have faith; but the former are 'they who have no faith. The life of heaven is called eternal life, and the life of hell is called spiritual death. 228. Tliat man continues to live after the death of the body, is plainly taught in the Word ; as when it is said, that God is not the God of the dead, but of the living (Matt. xxii. 31); that Lazarus after death was carried into heaven, and that the rich man lifted up his eyes in hell (Luke xvi. 22, 23, and the following verses) ; that Abraham, Isaac, and Jacob, are in hea- ven (Matt. viii. 11 ; chap. xxii. 31, 32 ; Luke xxii. 37, 38) ; and when Jesus said to the thief on the cross, To-day shalt thou be with me in paradise (Luke xxiii. 43). FROM THE WORK ON HEAVEN AND HELL. 229. It is unnecessary here to adduce from the Arcana Ccelestia any particulars concerning the resurrection and life of man after death, because these subjects have been fully treated in the work On Heaven and Hell, where they may be seen under the following articles. I. That every man is a spirit as to his interiors, n. 432 to 444. II. Of man's resuscitation from the dead, and his entrance into eternal life, n. 445 to 452. III. That after death man is in a perfect human form, n. 453 to 460. IV. That after death he retains every sense, and all the memory, thought, and affection, which he had "^in the world ; and that he leaves nothing but his terrestrial body, n. 461 to 469 V. That man's nature after death is such as his life had been in the world, n. 470 to 484. VI. That the delights of every one's life are turned into corresponding things, n. 485 to 490. VII. Of man's first state after death, n. 491 to 498. VIII. Of his second state after death, n. 499 to 511. IX. Of his third state after death, which is a state of instruction for those that go to heaven, n. 512 to 520. X. That heaven and hell are from the hu- man race, n. 311 to 317. Concerning the last judgment, spoken of above at n. 226, see the work On the Last Judgment, and the Destruction of Babylon, throughout ; where it is shown that the last judgment will not b» Bttended with the destruction of the world. 118 AND ITS HEAVENLY DOCTRINE. 231 — 237 OF HEAVEN AND HELL. 230. There are two things whicli constitnte the life oi man's spirit, namely, love and faith ; love constituting the life of his will, and faith the life of his understanding. Tlie love of good and the faith of truth derived from good, constitute the Vii'e of heaven; and the love of evil, and the faith of the false thence derived, constitute the lite of hell. 231. Love to the Lord and love towards the neighbor con- stitute heaven ; and so does faith, so far as it derives life from those loves. And as each of these kinds of love, together with the faith thence derived, is from the Lord, it is evident that the Lord himself constitutes heaven. 232. Heaven is present with every man according to his reception of love and faith from the Lord ; and they who receive heaven from the Lord during their abode in the world, are admitted into heaven after death. 233. They who receive heaven from the Lord are they who have heaven in them, for heaven is in man, as the Lord teaches : Neitlter shall they say, Lo here! or, lo there ! for the hiagdom of God is loithin you. Luke xvii. 21. 234. The abode of heaven in man is in his internal part, thus in his willing and thinking from love and taith, and thence in his external, which consists in acting and speaking from love and faith. But heaven is not in man's external without being in his internal ; for all hypocrites are capable of acting and speaking well, but they are incapable of willing and thinking well. 235. On man's entering the other life, which takes place immediately after death, it is at once manifest whether heaven is in him or not ; but this is not so manifest while he lives in the world. In the world the external appears, and the internal is concealed, but in the other life the internal is made mani- fest, because man then lives as to his spirit. 230. Eternal happiness, which is also called heavenly joy, is imparted to those who possess love to the Lord, and faith in Him derived from Him ; for this love and faith have that hap- piness in them ; and into the full enjoyment of it, the man who has heaven in him comes after death ; in the meantime it lies stored up in his internal man. In the heavens there is a mutual participation of every good ; the peace, the intelligence, the wisdom, and the happiness of all are communicated to each ; yet to every one according to his reception of love and faith from the Lord. Hence it may be seen in how high a degree these enjoj'ments exist in heaven. 237. As love to the Lord and love towards the neighbor constitute the life of heaven in man, so the love of self and the 119 238 — 242 ON THE np.w Jerusalem love of the woikl, when they reign, constitute the life of hell ; for the two latter loves are in direct opposition to the two former. Tiiose, therefore, in whom the loves of self and of the woi-ki reign, are incapable of receiving anything from heaven, so that what they receive comes from hell ; for whatever a man loves, and whatever he believes, is either from heaven or from hell. 238. Those in whom the love of self and the love of the world predominate, can form no conception of heaven and hea- venly happiness ; and it even appears incredible to them that happiness should be found in anything but that in which they themselves delight. JS^evertheless, the happiness of heaven enters the soul only in proportion as the loves of self and the world, regarded as ends, are removed; and the happiness which succeeds on their removal is so great as to exceed all human comprehension. 239. The life of man cannot be changed after death, but must forever remain such as it had been in this world ; for the quality of man's spirit is in every respect the same as that of his love, and infernal love can never be transcribed into heavenly love, because they are in direct opposition to each other. This is what is meant by the words of Abraham ad- dressed to the rich man in hell : Between us and you there is a great gulf fixed ; so that they which would -pass from hence to you cannot ; neither can they 'pass to us that woidd come from thence. Luke xvi. 26. Hence it is evident, that all who goto hell remain there to eternity, and that all who go to heaven remain there to eternity. 240. SixcE the subject of heaven and hell has been treated of in a separate work, wherein is also adduced what is contained in the Arcana Ccelestia concerning it, it is therefore unnecessary here to add anything further. OF THE CHURCH. 241. TuAT which constitutes heaven with man, also consti- tutes the church with him ; for as love and faith constitute hea- ven, so they also constitute the church ; thus, from what has been already said concerning heaven, it may evidently be seen what the church is. 242. The church is said [to be] where the Lord is acknow- ledged and the AYord exists, for the essentials of the church are love to the Lord, and faith in Him, both derived from Him ; and the Word plainly teaches how man must live in o-rdei that he may receive love and faith from the Lord i2Q AND ITS HEAVENLY DOCTKINE. 248 — 246 243. In order to the existence of a cluirch, there must he doctrine formed from the Word, since without doctrine the Word cannot be understood. Doctrine alone, however, does not constitute the church with man, but a life according to that doctrine ; hence faith alone does not constitute the church with man, but the life of faith, which is charity. Genuine doc- trine is the doctrine of charity and faith united, and not that of faith separate from charity ; the doctrine of cliarity and faith united, is the doctrine of life, but the doctrine of faith without that of charity is not so. 244. They who are without the church, but at the same time acknowledge one God, and live according to the religious principles in which they have been instructed, and in a corre- sponding degree of charity towards the neigiibor, are in com- munion with those who are witliin the church ; for no man who believes in God and lives well, is damned. Hence it is evident, that the church of the Lord exists in every part of the world, although specifically, where the Lord is acknowledged, and where the Word is known. 245. Every man in whom the church exists, is saved ; but every man in whom it does not exist, is condemned. FROM THE ARCANA C(ELESTIA. 246. That the church exists specifically where the Word is, and where the Lord is thereby known, and thus where Divine Truths are revealed, n. 3857, 10,76L That still they who are born where the Word is, and where the Lord is tliereby known, are not of the church, but they who are regenerated by the Lord by the truths of the Word, that is, they who live a life of charity, n. 6637, 10,143, 10,153, 10,578, 10,645, 10,829. That they who belong to the church, or in whom the church is, are in the affection of truth for the sake of truth, that is, they love truth because it is truth ; and they ex amine from the Word whether the doctrinals of the church in vvhich they were born are true, n. 5432, 6047. Otherwise the truth pos- sessed by every one would be derived from another, and from his native soil, n. 6047. That the church of the Lord is with all in the universal world who live in good according to their religious [principles], n. 3263, 6637, 10,765. That all who live in good, and acknowledge one God, are accepted by the Lord and enter heaven ; since all who are in good acknowledge the Lord, because good is from the Lord, and the Lord is in good, n. 2589 to 2604, 2861, 2863, 3263,4190, 4197, 6700, 9256. That the universal church on earth before the Lord is as one man, n. 7395, 9276. As heaven is, because the church is the heaven or kingdom of the Lord on earth, n. 2853, 2996, 2998, 3624 to 3649, 3636 to 3643, 3741 to 3745, 4625. But that the church, where the Lord is known and where the Word exists, is like the heart and 121 246 ON THE NEW JERUSALEM lung.s in man in respect to the other parts of the body, which live from the heart and Imigs as the fountains of their Hfe, n. 687, 031, 2054, 2853. Hence it is, that unless there were a church which possesses the Word, and where the Lord is thereby known, the hu- man race could not be saved, n. 468, 637, 931, 4545, 10,452. That the church is the basis of heaven, n. 4060. That the church is internal and external, n. 1242, 6587, 9375, 9680, 10,762. That the internal of the church is love to the Lord ■and charity towards the neighbor ; consequently, that they who are in the aft'ection of good and truth from love to the Lord and from charity towards the neighbor, constitute the internal church ; and that they who are in external worship from obedience and faith, con- stitute the external church, n. 1083, 1098, 4288, 6380, 6587, 7840, 8762. That to know truth and good, and to act from thonce, is the external of the church, but to will and love truth and good, and to act from thence, is the internal of the church, n. 4899, 6775. That the internal of the church is in the worship of those who are of the external church, although in obscurity, n. 6775. That the internal and external church constitute one church, n. 409, 10,762. That man has an internal and an external, an internal after the image of heaven, and an external after the image of the world ; and that therefore, in order that the man may be a church, his external must act in unity with his internal, n. 3628, 4523, 4524, 6057, 6314, 9706, 10,472. That the church is in the internal of man and at the same time in the external, but not in the external without being in the internal, n. 1795, 6581, 10,691. That the internal of the church is according to truths and their quality, and according to their im- plantation in good by means of iife, n. 1238. That the church is in man as heaven is, and thus that the church in general consists of the men in whom the church is, n. 3884. In order that a church may exist, there must be a doctrine of life, tliat is, a doctrine of charity, n. 3445, 10,763, 10,764. 'J1iat charity con- fititutes the church, and not faith separated from charity, n. 916. Consequently, not the doctrine of faith separated from charity, but the doctrine of faith conjoined therewith, and a life conformable to it, n. 809, 1798, 1799, 1834, 1844, 4468, 4672, 4676, 4766, 5828, 6637. That the church is not with man, unless the truths of doc- trine are implanted in the good of charity with him, thus in the life, n. 3310, 3963, 5826. That there is no church with man, if he is only in truths, which are termed matters of faith, n. 5826. How much good would be in the church, if charity were in the first place and faith in the second, n. 6269, And how much evil, if faith is in tlie first place, n. 6272. That in the ancient churches charity was the principal and essential of the churcli, ti. 4680. That the church would be like heaven, if all had charity, n. 2385, 2853. That if good were the characteristic of the church, and not truth without good, thus if charity were its characteristic, and not faith separate, the church would be one, and differences with respect to the doc- trinals of faith, and external worship, would be accounted as no- thing, n. 1285, 1316, 2982, 3267, 3445, 3451. That every church begins from charit}^ but declines therefrom in process of time, n. 494, 501, 1327, 3773, 4649. Thus to falses from 122 > .- J» »«- .i<^lr AND ITS HEAVENLY DOCTRINE. 247 evil, and at length to evils, n. 1S34, 1835, 2910, 4683, 4689. A com- parison of a church at its beginning and decline with the infancy and old age of man, n. 10,134. And also with the rising and set- ting of the sun, n. 1837. Concerning the successive states of the Christian church, down to its lasi state; wherein are explained the particulars which the Lord foretold concerning the consummation of the age, and His coming, in Matthew', chap. xxiv. to the end, n. 3353 to 3356, 3486 to 3489, 3650 to 3655, 3571 to 3759, 3897 to 3901, 4057 to 4060, 4229 to 4231, 4332 to 4335, 4422 to 4424, 4635 to 4638, 4807 to 4810, 4954 to 4959, 5063 to 5071. That the Chris- tian church is at this day in its last states, there being no faith therein because there is no charity, n. 3489, 4649. That the last judgment is the last time of the church, n. 2118, 3353, 4057, 4333, 4535. Of the vastation of the church, n. 407 to 411. That the con- summation of the age and the coming of the Lord is the last time of the old church and the beginning of the new, n. 2243, 4535, 10,622. That when the old church is vastated, interior truths are revealed for the service of the new church which is then established, n. 3398, 3786. Concerning the establishment of the cliurch with the Gentiles, n. 1366, 2986, 4747, 9256. 247. Of ihe ancient chnrclies. That the first and most ancient church in this world was that which is described in the first chapters of Genesis, and that it Avas a celestial church, and the chief of all the rest, n. 607, 895, 920, 1121, 1122, 1123, 1124, 2896, 4493, 8891, 9942, 10,545. Of the states of those in heaven who belonged to it, n. 1114 to 1125. That they are in the highest degree of light, n. 1116, 1117. That there were various churches after the flood, called in one word, the ancient church, concerning which, see n. 1125, 1126, 1127, 1327, 10,355. Through how many kingdoms of Asia the ancient church w^as extended, n. 1238, 2385. The quality of the men of the ancient church, n. 609, 895. That the ancient church was a representative church, and that its represenfativer? were collected into one by certain men of the most ancient church, n. 519, 521, 2896. That the ancient church was in possession of a Word, but that it was afterwards lost, n. 2897. The quality of the ancient church w^hen it began to decline, n. 1128. The difference between the ancient and most ancient churches, n. 597, 607, 640, 641, 765, 684, 895, 4493. That both of them existed in Canaan, and that hence came the representative significations of the places therein, n. 3686, 4447, 4454. Of the church that began from Eber, which was called the Hebrew church, n. 1238, 1241, 1343, 4516, 4517. The difference between the ancient and Hebrew churches, n. 1342, 4874. That Eber instituted sacrifices which were wholly unknown in the ancient churches, n. 1343. That the ancient churches accorded with the Christian church as to internals, but not as to externals, n. 3478, 4489, 4772, 4904, 10,149. That in the most ancient church there was immediate revelation; in the ancient church, revelation by correspondences ; in the Jewish church, by a living voice; and in the Christian church, by the Word, n. 10,355. That the Lord w\as the God of the most ancient church, and was called Jehovah, n. 1343, 6846. That the Lord is heaven, and that he is the church, u. 4766 10,125 10,151, 10,157 That the Divine 123 tj^S ON THE NEW JKRLSALEM cf the Lord constitutes heaven, see the work Ox Heaven akd Hell, n. 7 to 12, and 78 to 86 ; and thus also the church, since what con- stitutes heaven with man, constitutes also the church, as was shown in the doctrine above. -48. Of the Jewish church and of the Jews. That the statutes, judgments and laws, which were commanded in the Jewish church, were in part like those in the ancient church, n. 4449, 4834. In what respect the representative rites of the Jewish church differed from those of the ancient church, n. 4288, 10,149. That a representative church was instituted with that nation, but that there was no church in that nation itself, n. 4899, 4912, 6304. That therefore with re- spect to that nation itself, it was the representative of a church, but not a church, n. 4281, 4288, 4311, 4500, 6304, 7048, 9320, 10,396, 10,526, 10,531, 10,698. That the Israelitish and Jewish nation was not elected, but only received, in order that it might represent a church, on account of the obstinacy with which their fathers and Moses demanded it, n. 4290, 4293, 7051, 7439, 10,430, 10,535, 10,632. That their worship was merely external, without any in- ternal worship, n. 1200, 3147, 3479, 8871. That they were entirely unacquainted with the internals of worship, and were not willing to know them, n. 301, 302, 303, 3479, 4429, 4433, 4680, 4844, 4897, 10,396, 10,401, 10,407, 10,694, 10,701, 10,707. In what manner they consider the internals of worship, of the church, and the Word, n. 4865. That their interiors were filthy, full of the loves of self and of the world, and of avarice, n. 3480, 9962, 10,454 to 10,457, 10,462 to 10,466, 10,575. That on this account the internals of the church were not discovered to them, because they would have pro- faned them, n. 2520, 3398, 3480, 4289. That the Word is wholly shut to them, n. 3769. That they see the Word from without and not from within, n. 10,549, 10,550, 10,551. That therefore their internal, when in worship, was shut, n. 8788, 8806, 9320, 9380, 9377, 9962, 10,390, 10,401, 10,407, 10,492, 10,498, 10,500, 10,575, 10,629, 10,692. That that nation was of such a quality, that they could be in a holy external, when the internal was shut, more than others, n. 4293, 4311, 4903, 9373, 9377, 9381. Their state at that time, n. 4311. That they are therefore preserved to this day, n. 3479. That their holy external was miraculously elevated by the Lord into heaven, and the interior things of worship, of the church, and the Word perceived thereby, n. 3480, 4309, 4311, 6304, 8588, 10,492, 10,500, 10.602. That for this purpose they were forced by external means strictly to observe their rites in their external form, n. 3147, 4281, 10,149. That because they were capable of being in a holy external without an internal, they were capable of representing the holy things of the church and heaven, n. 3479, 3881, 4208, 6306, 6588, 9377, 10,430, 10,500, 10,570. That still those holy things did not affect them, n. 3479. That the quality of the person who re- presents is of no importance, because the representation respects the thing represented, and not the person, n. 665, 1097, 1361, 3147, 3881, 4208, 4285, 4288, 4292, 4807, 4444, 4500, 6304, 7048, 7439, 8388, 8788, 8806. That that nation was worse than other nations, with a description of their quality from the Word of both the Old and New I'esta- 124 AND ITS HEAVENLY DOC'.'RINE. 2:t8 ..ents, n 4314 4316, 4317, 4444, 4503, 4750, 4741, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320, 10,454 to 10,547, 10,462 to 10,466. That the tribe of Judah was guilty of worse actions than the other tribes, n. 4815. How cruelly they treated the Gentiles, from de- light, n. 5057, 7248, 9320. That that nation was idolatrous in heart, and more than other nations worshiped other gods, n. 3732, 4208, 4444, 4825, 5998, 6877, 7401, 8301, 8871, 8882. That even their worship was idolatrous when considered with respect to that nation itself, because it was external without internal, n. 4281, 4825, 8871, 8882. That they worshiped Jehovah only in name, n. 6877, 10,559, 10,560, 10,561, 10,566. And on account of miracles, n. 4299. That they who believe that the Jews will be converted at the end of the church, and brought again into the land of Canaan, think erroneous- ly, n. 4847, 7051, 8301. Many passages adduced from the Word concerning this matter, but which are to be understood according to the internal sense, and ditferently from the sense of the letter, n. 7051. That the Word was changed on account of that nation, as to its external sense, but not as to its internal sense, n. 10,453, 10,461, 10,603, 10,604. That Jehovah appeared to them on Mount Sinai, according to their quality, in a consuming fire, a thick cloud, and smoke as of a furnace, n. 1861, 6832, 8814, 8819, 9434. That the Lord appears to every one according to his quality, as a vivify- ing and recreating fire to those who are in good, and as a consum- ing fire to those who are in evil, n. 934, 1861, 6832, 8814, 8819, 9434, 10,551. That one origin of that nation was from a Canaanite, and the two others from whoredom with a daughter-in-law, n. 1167, 4817, 4820, 4874, 4891, 4913. That these origins signify the nature of their conjunction with the church, as being like conjunction with the Canaanite, and whoredom with a daughter-in-law, n. 4868, 4874, 4899, 4911, 4913. Of the state of the Jews in the other life, n. 939, 940, 5057. Since this nation, although of such a quality, represented the church ; and since the Word was written among them and concern- ing them ; therefore Divine Celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest. That Judah, in the internal sense, signifies the Lord as to celestial love, and his celestial kingdom, n. 3654, 3881, 5583, 5603, 5782, 6363. The prophecy of Israel concerning Judah, in which the Lord is treated of, explained, Gen. xlix. 8 to 12 ; n. 6362 to 6382 That the tribe of Judah and Judea signify the celestial church, n. 3654, 6364. That the twelve tribes represented, and thence signi- fied all things of love and faith in the complex, n. 3858, 3926, 4060, 6335; consequently also heaven and the church, n. 6337, 6637, 7836, 7891. That they signify according to the order in which they are named, n. 3862, 3926, 3939, 4603, seq. 6637, 6640. That the twelve tribes were divided into two kingdr)m8, in order that the Jews might represent the celestial kingdom, and the Israelites the spiritual king- dom, n. 8770, 9320. That the seed of Abraham, of Isaac, and of Jacob, signifies the goods and truths of the church, n. 3773, 10,445. 125 2i9 Ji64. ON THE NEW JERUSALEM OF THE SACRED SCRIPTURES, OR THE WORD. 249. Without a Divine revelation, man could know nothing of eternal lite, or even of God ; still less of love to God and of faith in Him ; for man is born in utter ignorance, and must obtain all his knowledge, and form his understanding, from worldly objects. Moreover, man inherits by birth every evil proceeding fi-om the love of self and the world ; and the delights thence arising continually prevail, and insinuate into his mind things which are diametrically opposed to whatever is of God. Hence it is, that man is naturally destitute of the knowledge ot eternal life ; and hence the necessity of a Divine revelation, to communicate to him such knowledge. 250. That the evils of the love of self and of the world induce such io-norance concernino^ the thino;s which relate to eternal life, manifestly appears from the case of many Avithin the church, the learned as well as the unlearned, who, although they know from revelation that there is a God, that there is a heaven and a hell, that there is eternal life, and that that life is to be acquired by the good of love and faith, still lapse into un- belief concerning those subjects. Hence it is evident to what an awful extent ignorance would prevail, had no revelation been given. 251. Since, therefore, man lives after death, and even lives to eternity ; and since the nature of his life to eternity is deter- mined by that of his love and his faith; it follows that the Divine Being, in his love towards the human race, has revealed such things as may lead to that life, and conduce to man's salvation. What He has thus revealed, forms with us the Word. 252. As the Word is a revelation from God, it is Divine in all its parts, and in every particular ; for what proceeds fi'om God cannot be otherwise. That which proceeds from God de- scends through the heavens down to man ; wherefore in the heavens it is accommodated to the wisdom of the angels who are there, and on earth it is accommodated to the api)rehension of man. There is therefore in the AVord an internal sense, which is spiiitual, and suited to the capacity of the angels ; and an ex- ternal sense which is natural, and is intended for num. Hence it is that the conjunction of heaven with man is effected by the AVord. 253. The genuine sense of the Word is understood only by those who are enlightened ; and none are enlightened but those who have love to the Lord and faith in Him : the interior per- ceptions of such are elevated by the Lord into the light of heaven. 254. The Word cannot be understood in the letter, except by doctrine derived from it, by one who is enlightened ; for the literal sense of the Word is accommodated to the apprehension 126 AND ITS HEAVENLY DOCTKINE. 255, 256 ( veu of simple men ; wherefore doctrine drawn from the Word must be given them for a light. FROM THE ARCANA CCELESTIA. 255 Of the Necessity and Excellency of the Word. That from the light \lumen'\ of nature, notliing can be known concerning the Lord, concerning heaven and hell, concerning the life of man after death, and concerning the Divine Truths whereby man acquires spiritual and eternal life, n. 8944, 10,318, 10,319, 10,3:20. That this may be manifest from the fact, that many, and amongst them some who are learned, do not believe in such tilings, although they are born where the Word is, and are thereby instructed concerning them, n. 10,319. That it was therefore necessary that there should be some revelation from heaven, because man was born for heaven, n. 1775. That therefore in every age there has been a revelation, n. 2895. Concerning the various kinds of revelation which have been successively made on this earth, n. 10,355, 10,632. That the most ancient people who lived before the flood, and whose age was called the golden age, had immediate revelation, and hence Divine Truth was inscribed on their hearts, n. 2896. That in the ancient .ihurches which were after the flood, there was a Word, both his- corical and prophetical, n. 2686, 2897 ; concerning u-hich, ciairches, see above, n. 247. That its historical parts were called the Wars of Jehovah, and its prophetical parts. Enunciations, n. 2897. That that Word was like our Word with respect to inspiration, n. 2897. That it is mentioned by Moses, n. 2686, 28!>7. But that that Word s lost, n. 2897. That there were also prophetic revelations with )thers, as appears from the prophecies of Balaam, n. 2898. That the Word is Divine in the wliole and in every particular part, n. 639, 680, 10,321, 10,637. That the AVord is 'Divine and ftol}'^ as to every iota and point, from experience, n. 1349. How it is explained at this day, that the Word is inspired as to every iota, n. 1886. That the church exists specifically where the Word is, and where the Lord is thereby known and Divine Truths are revealed, n. 3857, 10,761. But that it does not follow from hence, that they are of the church who are born where the Word is, and where the Lord is thereby known, but they who by means of truths from the Word are regenerated by the Lord, that is, who live according to the truths therein, or lead a life of love and of faith, n. 6637, 10,143, 10,153, 10,578, 10,645, 10,829. 256. That the Word is not understood except by those who are en- Ughtened. That the human rational [principle] cannot apprehend Divine things, nor even spiritual things, unless it is enlit>htened by the Lord, \\. 2196, 2203, 2209, 2654. Thus that only they who are enlightened apprehend theAVord, n. 10,323. That the Loid enables those who are enlightened, to understand truth, and to see how to reconcile those things in the Word which may appear to contradict 127 256, 257 ON THE new jekusalem each other, n. 9382, 10,659. That the Word in the literal sense is not consistent with itself, and sometimes appears contradictory, u. £025. And that therefore it may be explained and strained by those who are not enlightened, to confirm any opinion or heres}^ whatever, and to patronise any worldly and corporeal love, n. 4788, 10,899 10,401. That they who read the Word fiom the love of truth and good, are enlightened from it, but not they who read it from the love of fame, gain, or honor, thus from the love of self, n. 9382, 10,548, 10,549, 10,550. That they who are in the good of life, and thereby in the affection of truth, are enlightened, n. 8694. That they whose internal is open, and who thus as to their infernal man are capable of being elevated into the light of heaven, are enlighten- ed, n. 10,401, 10,4^02, 10,691, 10,694. That enlightenment is an actual opening of the interiors of the mind, and elevation of them into the light of heaven, n. 10,830. That a holy [principle] from the internal, that is, through the internal from the Loi-d, inflows with those who esteem the Word to be holy, though they them- selves are ignorant thereof, n. 6789. That they who are led by the Lord are enlightened, and see truths in the Word, but not they who :ire led by self, n. 10,638. That they who love truth because it is truth, that is, who love to live according to Divine Truths, are led by the Lord, n. 10,578, 10,645, 10,829. That the Word is vivified with man, according to his life of love and faith, n. 1776. That those things which are from self-intelligence have no life in them, since nothing good proceeds from man's proprium, n. 8491, 8944. That they who have much confirmed themselves in false doctrine, are in- capable of enlightenment, n. 10,640. That the understanding is enlightened, n. 6608, 9300. Because the understanding is recipient of truth, n. 6242, 6608, 10,659. That there are ideas concerning every doctrinal of the -church, according to which is the understanding of the subject, n. 3310, 3825. That a man's ideas, so long as he lives in the world, are natural, because he then thinks in the natural [principle], but that nevertheless spirit- xial ideas lie concealed therein with those who are in the affection of truth for the sake of truth, n. 10,236, 10,240, 10,550. That there is no perception of any subject without ideas, n. 3825. That our ideas concerning the things of faith are opened in the other life, and their quality is then seen by the angels, n. 1869, 3810, 5510, 6201, 8885. That therefore the Word is not understood except by a rational man ; for to believe anything without having an idea of the subject, and without a rational view of it, is only to retain words in the memory, destitute of all life of perception and affec^tion, which is not believing, n. 2553. That the literal sense of the Word is what is enlightened, n. 3619, 9824, 9905, 10,548. 257. Thai the Word cannot he understood but by means of doctrine from the Word. That the doctrine of the church must be from the Word, n. 3464, 5402, 6832, 10,763, 10,765. That the Word with- out doctrine is not understood, n. 9025, 9409, 9424, 9430, 10,324, 10,431, 10,582. That true doctrine is a lamp to those who read the Word, n. 10,101. That genuine doctrine must be formed by those who are in enlightenment from the Lord, n. 2510, 2516, 251!), 2524, 10,105. That the Word is rendered intelligible by means of doc- 128 AND ITS HEAVENLY DOCTRINE. 257 trine formed by one who is enlightened, n. 10,324. That they wlio are in enhghtenment form doctrine for themselves from the Word, n. 9882, 10,659. The difference between those who teach and learn from the doctrine of the church, and those who teach and learn only from the literal sense of the Word, described, n. 9025. That they who abide in the literal sense of the Word, without doctrine, attain no understanding of Divine Truths, n. 9409, 9410, 10,582. That they fall into many errors, n. 10,431. That they who are in the affection of truth for the sake of truth, when they arrive at adult age, and are capable of using their own understanding, do not simplv abide in the doctrinals of their own church, but examine from the Word whether they are truths, n. 5402, 5432, 6047. That otherwise every man's truth would be derived from others, and from his native soil, whether he were born a Jew or a Greek, n. 6047. That nevertheless such things as are become matters of faith from the literal sense of the Word, ought not to be rejected till after a full view, n. 9039. That the true doctrine of the church is the doctrine of charity and faith, n. 2417, 4766, 10,763, 10,765. That the doctrine of faith does not constitute the church, but the life of faith, which is charity, n. 809, 1798, 1799, 1834, 4468, 4677, 4766, 5826, 6637. That doc- trinals are of no value unless the life be directed by them, n. 1515, 2049, 2116. That in the churches at this day the doctrine of faith is taught, and not the doctrine of charity, the latter being degraded into a science which is called moral theology, n. 2417. That the church would be one, if men were acknowledged as members of the church according to their life, thus according to their charity, n. 1285, 1316, 2982, 3267, 3445, 3451, 3452. How much superior the doctrine of charity is to that of faith separate from charity, n. 4844. That they who do not know any thing concerning charity, are m ignorance concerning heavenly things, n. 2435. Into how many errors they fall who only hold the doctrine of faith, and not that of charity at*^the same time, n. 2417, 2383, 3146, 3325, 3412, 3413, 3416, 3773, 4672, 4730, 4783, 4925, 5351, 7623 to 7677, 7752 to 7762, 7790, 8094, 8313, 8530, 8765, 9186, 9224, 10,555. That they who are only in the doctrine of faith, and not in the life of faith, which is charity, were formerly called uncircumcised, or Philistines, n. 3412, 3413, 8093. That the ancients held the doctrine of love tothe Lord, and of charitv towards the neighbor, and made the doctrine of faith subservient thereto, n. 2417, 3419, 4844, 4955. That doctrine deduced from the Word by an enlightened person, may be afterwards confirmed by means of rational [arguments], and that thus it is more fully understood, and is corroborated, n. 2553, 2719, 2720, 3052, 3310, 6047. See more on ikis subject at n. 51 above. That they who are in faith separate from charity would have the doctrinals of the church implicitly believed, without any rational intuition, n. 3394. That it is not the part of a wise man to confirm a dogma, but to see whether it is true before he confirms it, as is the case with those who are in enlightenment, n. 1017, 4741, 7012, 7680, 7950. That the light of confirmation is natural light, and not spiritual, and may exist even with the evil, n. 8780. That all things, even falses, are i; 0 ] 129 23S, 259 . ■ ON THE ni<:\v Jerusalem capable of being confirmed so as to appear like truths, n. 24S2, 2490, 5088, 68G5, 8521. 258. That in the Word there is a spiritual sense, tvhich is called the internal sense. That no one can know what the internal sense of the Word is, unless he know what correspondence is, 2895, 4322. That the whole and every part, even to the most minute, of the natural workL corresponds to spiritual things, and thence is signi- ficative of them, n. 2890 to 2893, 2897 to 3003, 3212 to 3227. That the spiritual things to which natural things correspond assume an- other appearance in the natural, s(> that they are not distinguished, n. 1887, 2396, 8920. That scarcely any one knows at this day, where, or in what part of the Word, its divinity is seated, whe'i nevertheless it is in its internal or spiritual sense, which at this day is not known even to exist, n. 2890, 4989. That the mystery {rnystl- cum) of the Word is nothing else than what its internal or spiritual sense contains, which treats of the Lord, of His kingdom, and of the church, and not of the natural things which are in the world, n. 4923. -That the prophetic parts of the Word are in many places Tinintelligible, and therefore of no use without the internal sense ; illustrated by examples, n. 2608, 8020, 8398. As with respect to what is signified Iw the White Horse, mentioned in the Apocalypse, n. 2760, seq. By the keys of the kingdom of the heavens that were given to Peter, see the preface to the 22nd chapter of Genesis, n. 9410. By the flesh, blood, bread, and wine, in the Holy Supper, and thus why it was instituted by the Lord, n. 8682. By the prophecies of Jacob concerning his sons in the 49th chapter of Genesis, n. 6306, 6333 to 6465. By many prophecies concerning Judah and Israel, which by no means tally with that people, nor in the literal sense have any coincidence with their histor}', n. 6331, 6361, 6415, 6438, 6444. Besides innumerable other instances, n. 2608. Of the si)iritual or internal sense of the Word in general, n. 1767 to 1777, 1869 to 1879. That there is an internal sense in the whole and in every particular part of the Word, n. 1143, 1984, 2135, 2333, 2395,2495, 2619. That such things do not appear in the sense of the letter, but that nevertheless they are contained within it, n. 4442. 259. TJiat the internal sense of the Word is principally for the use of angels, and that it is also for the use of men. In order that it may be known what the internal sense is, of what quality it is, and whence it is, it may here be observed in general, that sj)cecli and thought in heaven differ from speech and thought in the world ; in heaven they are spiritual, but in the world they are natural ; while, therefore, man is reading the Word, the angels who are with him perceive it spiritually, whilst he perceives it naturally ; of conse- quence, the angels are in the internal sense, whilst men are in the external sense ; nevertheless these two senses make one by corre- spondence. That the Word is understood differently by the angels in the hea- vens and- by men on earth, the angels perceiving the internal or Bpiritual sense, whilst men see only the external or natural sense n. 1887, 2396. That the angels perceive the W:rd in its internal 1.30 AND ITS IIKAV]:iS-LY DOCTRINE. 259 sense, and not in its external sense, proved from the experience of those who spake with me from heaven, whilst I was reading the Word, n. 1769, 1770, 1771, 1772. That the ideas and speech of the angels are spiritual, but the ideas and speech of men are natural ; that therefore there is an internal sense, which is spiritual, for the use of the angels, illustrated hy experience, n. 2338. That never- theless the literal sense of the Word serves the spiritual ideas of the angels as u medium of conveyance, just as the words of speech serve men to convey the sense of the subject whereon they converse, n. 2143. That the things relating to the internal sense of the Word, are such as belong to the light of heaven, and are therefore adapted to the perception of angels, n. 2618, 2619, 2629, 3086. That the things which the angels perceive from the Word are on this ac- count precious to them, n. 2540, 2541, 2545, 2551. That the angels do not understand a single syllable of the letter of the AVord, n. 64, 65, 1434, VJ-^9. That they are unacquainted with the names of persons and places mentioned in the Word, n. 1434, 1888, 4442, 4480. That names cannot enter heaven, nor be pronounced there, n. 1876, 1888. That all names mentioned in the Word, signify things, and in heaven are changed into the ideas of the thing which they signify, n. 768, 1888, 4310, 4442, 5225, 5287, 10,329. That the angels think abstractedly from persons, n. 6613, 8343, 8985, 9007. How elegant the internal sense of the Word is, even where nothing but mere names occur, shown by examples from the Word, a. 1224, 1888, 2395. That many names in a series express one thing in the internal sense, n. 5905. That all numbers in the Word signify things, n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3152, 4264, 6175, 9488, 9659, 10,217, 10,253. That spirits jjerceive the Word in its internal sense, so far as their interiors are open to heaven, n. 1771. That the literal sense of the AVord, which is natural, is changed instantly with the angels into the spiritual sense, because there is a correspondence between the two senses, n. 5648. And that this is effected without their hearing or knowing what is contained in the literal or external sense, n. 10,215. Thus that the literal or external sense is confined to man, and proceeds no further, n. 2015. That there is an internal sense of the W^ord, and likewise an in- most or supreme sense, concerning which see n. 9407, 10,604, 10,614, 10,627. That the spiritual angels, that is, those who belong to the spiritual kingdom of the Lord, perceive the AA^ord in its in- ternal sense, and that the celestial angels, that is, those who belong to the celestial kingdom of the Lord, perceive the AA-^ord in its in- most sense, n. 2157, 2275. That the AA'ord is for the use of men, and also for the use of angels, being accommodated to each, n. 7381, 8862, 10,322. That the Word is the medium of union between heaven and earth, n. 2310, 3495, 9212, 9216, 9357. That the conjunction of heaven vnth mnn is effected by means of the Word, n. 9396, 9400, 9401, 10,452. That therefore the AVord is called a covenant, n. 9396. Because covenant signifies coniunction, n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767. 8778, 9396, 10,632. That there is an in- ternal sense in the AA^ord, in consequence of the AA^ord haviiig 131 260 ON TlIK NEW JERUSALEM descended from the Lord throigh the three heavens to man, n. 2310, 6597. And that thereby it is accommodated to the angels of the three heavens, and also to men, n. 7381, 8862. Hence it is that the Word is Divine, n. 2980, 4989. And that it is holy, n. 10,276. And that it is spiritual, n. 4480. And that it is divinely inspired^ n. 9094. That this is the meaning of inspiration, n. 9094. That the regenerate man also, is actually in the internal sense of the Word, although he knows it not, since his internal man, which is endowed with spiritual perception, is open, n. 10,401. But that in this case the spiritual [principle] of the Word flows into natural ideas, and thus is presented naturally, because, while man lives in the world, he thinks in the natural [principle], n. 5614. That hence the light of truth, with the enlightened, is from their internal, that is, through their internal from the Lord, n. 10,691, 10,694. That by the same way a holy [principle] flows in with those who esteem the Word holy, n. 6789. As the regenerate man is actually in the internal sense of the Word, and in the sanctity of that sense, not- withstanding his ignorance of it, that therefore after death he comes into it, and is no longer in the sense of the letter, n. 3226, 3342, 8343. 260. That the internal or spiritual sense of the Word contains in- numerable arcana. That the Word in its internal sense contains innumerable things, which exceed human comprehension, n. 3085, 3086. That it also contains inexplicable things, n. 1965. Which are represented only to angels, and understood by them, n. 167. That the internal sense of the Word contains arcana of heaven, which relate to the Lord and His kingdom in the heavens and on earth, n. 1, 2, 3, 4, 937. That those arcana do not appear in the sense of the letter, n. 937, 1502, 2161. That many things in the writings of the prophets, appear to be unconnected, when yet in their internal sense they cohere in a regular and beautiful con- nexion, n. 7153, 9022. That not a single word, nor even a single iota can be omitted in the literal sense of the Word, without an in- terruption in the internal sense, and that therefore, by the Divine Providence of the Lord, the Word has been preserved so entire as to every word and every point, n. 7933. That innumerable things are contained in every particular part of the Word, n. 6637, 6620, 8920. And in every expression, n. 1689. That there are innumer- able things contained in the Lord's prayer, and in every part there- of, n. 6619. And in the precepts of the Decalogue ; in the external sense of which, notwithstanding, some things are such as are known to every nation without revelation, n. 8867, 8900. That in the Word, and particularly in the prophetical parts of it, two expressions are used that seem to signify the same thing, but that one expression has relation to good, and the other to truth ; thus one relates to what is spiritual, the other to what is celestial, n 683, /07, 25 IG, 8339. That good and truth are conjoined in a wonderful manner in the Word, and that that conjunction is ap- parent only to him who is acquainted with the internal sense, n. 10,554. And thus that there is a Divine marriage and a heavenly marriage in the Word, and in every part thereof, n. 683, 793, 801 2173, 2516, 2712, 5138, 7022. Tliat the Divine marriage is th« 132 AND ITS IIEAVKNLY DOCTKESTK. 260 /narririge of Divine Good and Divine Truth, thus it is the Lord, in wtiom alone that marriage exists, n. 3004, SQOS, o009, 4158, 5194, o50-2, 6343, 7945, 8339, 9263, 9314. Tliat Jesus signifies Divine Good, and Christ Divine Truth ; and both the Divine marriage in heaven, which is the marriage of Divine Good and Divine Truth, n. 3004, 3005, 3009. That this marriage is in every part of the Word, in its internal sense ; thus the Lord, as to Divine Good and Divine Truth, is in every part of the Word, n. 5502. That the marriage of good and truth from the Lord in heaven and the church, is called the heavenly marriage, n. 2508, 2618, 2803, 3004, 3211, 3952, 6179. That therefore in this respect the Word is a kind of heaven, n. 2173, 10,126. That heaven is compared in the Word to a marriage, on acccjnt of the marriage of good and truth therein, n. 2758, 3132, 4434, 4834. That the internal sense is the essential doctrine of the church, n. 9025, 9430, 10,401. That they who understand the Word according to the internal sense, understand the essential true doctrine of the church, inasmuch as the internal sense contains it, n. 9025, 9430, 10,401. That the internal of the Word is also the internal of the church, and likewise the internal of worship, n. 10,460. That the Word is the doctrine of love to the Lord, and of charity towards the neighbor, n. 3419, 3420. That the Word in the letter is as a cloud, and that in the internal sense it is glory, see the Preface to the 18th chapter of Genesis, n. 5922, 6343, where the words, llie Lord shall come in the clouds of heaven loith glory ^ are explained. That a cloud in the Word sig- nifies the Word in the literal sense, and that glory signifies the Word in the internal sense, see the Preface to the 18th chapter of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10,551, 10,574. That those things which are in the literal sense, respectively to those which are in the internal sense, are like rude projections round a polished optical cylinder, by which nevertheless is exhibited in the cylinder a beautiful image of a man, n. 1871. That in the other life, they who only allow and acknowledge the literal sense of the Word, are represented by a deformed old woman ; but they who allow and acknowledge the internal sense, together with the literal sense, are represented by a virgin beautifully clad, n. 1774. That the Word in its whole complex is an image of heaven, since the Word is Divine Truth, and Divine Truth constitutes heaven ; and as heaven resembles one man, that therefore the Word is in that re- spect as an image of man, n. 1871. That heaven in one complex resembles one man, may be seen in the work Oi^ Heaven and Hell, n. 59 to 67. And that the Divine Truth proceeding from the Lord constitutes heaven, n. 126 to 140, 200 to 212. That the Word is beautifully and agreeably exhibited before the angels, n. 1767, 1768. That the literal sense is as the body, and the intcn'nal sense, as the soul of that body, n. 8943. That of consequence the life of the Word is from its internal sense, n. 1405, 4857. That the Word is pure in the internal sense, and does not appear so in the literal sense, n. 2362, 2396. That the things which are in the literal sense of the Word are holy on account of their internal contents, n. 10,126, 10,728. 133 261 ON THE NEW JiaiUSALEM That the historical parts of the Word also contain an internal sense, but remote frofn the letter, n. 4989. Thus that the historical as well as the prophetic parts of the Word contain arcana of heaven, n. 755, 1659, 1709, 2310, 2333. That the angels do not perceive those parts historically, but spiritually, n. 6884. The reason why the interior arcana which are in the historical parts, afe less evident to man than those that are in the prophetical parts, n. 2176, 6597. The quality of the internal sense of the -Word further shown, n. 1756, 1984, 2004, 2663, 3035, 7089, 10,604, 10,614. And illustrated by comparisons, n. 1873. 261. That the Word is ivritten hy correspondences, and thus by re- presentatives. That the Word, as to its literal sense, is written by mere correspondences, thus by such things as represent and signify spiritual things which relate to heaven and the church, n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899. That this was done for the sake of the internal sense, which is contained in every part, n. 2899. Thus for the sake of heaven, inasmuch as the inhabitants thereof do not understand the Word according to its literal sense, which is natural, but according to its internal sense, which is spiritual, n. 2899. That the Lord spake by correspon- dences, representatives, and significatives, because He spake from the Divine, n. 9049, 9063, 9086, 10,126, 10,728. That thus the Lord spake, at the same time, before the world and before heaven, n. 2533, 4807, 9049, 9063, 9086. That the things which the Lord spake filled the universal heaven, n. 4637. That the historical parts of the Word are representative, and the expressions significative, n. 1540, 1659, 1709, 1783, 2687. That the Word could not be written in an}^ other style, consistently with its being the mediimi of com- munication and conjunction with the heavens, n. 2899, 6943, 9481. That they who despise the Word on account of the apparent sim- plicity and rudeness of its style, and who fancy that they should re- ceive the Word, if it were written in a different style, are in a great error, n. 8783. That the mode and stjde of writing, which prevailed amongst the most ancient people, was by representatives and sig nificatives, n. 605, 1756, 9942. That the ancient wise men were de- lighted with the Word, because of the representatives and significa- tives therein, from experience, n. 2592, 2593. That if a man of the most ancient church had read the Word, he would have seen the things which are in the internal sense clearly, and those which are in the external sense obscurely, n. 449. Tliat the stms of Jacob were brought into the land of Canaan, because all the places in that land, from the most ancient times, were made representative, n. 1585, 3686,4441, 5136, 6516. And thus that a Word might there bo written, in which Word those places were to be mentioned for the sake of the internal sense, n. 3686, 4447, 5136, 6516. But that nevertheless the Word was changed, for the sake of that nation, as to the external sense, but not as to the internal sense, n. 10,453, 10,461, 10,603, 10,604. In order that it may be known what the correspondences and representatives in the Word are, and what is cheir quality, something shall also be said concerning them. That all things which correspond are likewise representative, and thereby significative, thus that correspondences and representatives 134 AND ITS HEAVENLY DOCTIUNE. 261' are one, n. 2890, 2S97, 2971, 2987, 2989, 2990, 3002, 3225 What corespondences and representations are, from experience and ex- amples, n. 2703, 2987 to 3002, 3213 to 3226, 3337 to 3352, 3-472 tc 3485, 4218 to 4228, 9280. That the science of coiTespondonces and representations was the chief science amongst the imcients, n. 3021, 8419, 4280, 4749, 4844, 4964, 4965, 6004, 7729, 10,252. Especially among the people of the east, n. 5702, 6692, 7097, 7779, 9391, 10,252, 10,407 ; and in Egypt more than in other countries, n. 5702, 6692 7097, 7779, 9391, 10,407. Also among the gentiles, as in Greece and other places, n. 2762, 7729. But that at this day it is among the sciences which are lost, particularly in Europe, n. 2894, 2895, 2994, 3630, 3632, 3747, 3748, 3749, 4581, 49G6, 10,252. That nevertheless this science is more excellent than all other sciences, since without it the Word cannot be understoood, nor the significa- tion of the rites of the Jewish church, which are recorded in the Word ; neither can it be known what heaven is, nor what the spirit- ual [principle] is, nor in what manner spiritual influx takes place into what is natural, with many other matters, n. 4280, and in the pl-aces above cited. That all the things which appear before angels and spirits, are representatives, according to correspondences, of such things as relate to love and faith, n. 1971, 3213 to 3226, 3457, 3475, 3485, 9481, 9574, 9576, 9577. That the heavens are full of representatives, n. 1521, 1532, 1619. That representatives are more beautiful, and more perfect, in proportion as they are more interiorly m the heavens, n. 3475. That representatives there are real appear- ances, being derived from the light of heaven, which is Divine Truth, and which is the very essential of the existence of all things, n. 3485. The reason why all and singular things in the spiritual world have representations in the natural world, is because what is internal as- sumes a suitable clothing in what is external, whereby it makes it- self visible and apparent, n. 6275, 6284, 6299. Thus the end as- sumes a suitable clothing, that it may exist as the cause in a lower sphere, and afterwards that it may exist as the effect in a sphere lower still ; and when the end, by means of the cause, becomes the effect, it then becomes visible, or appears before the eyes, n. 5711. That this may be illustrated by the influx of the soul into the body, whereby the soul assumes a clothing of such things in the body, as enable all the things which it thinks and wills, to appear and become visible ; wherefore the thought, when it descends by influx into the body, is represented by gestures and actions which correspond thereto, n. 2988. That the aftections, which are of the mind, are manifestly represented in the face, by the various configurations of the countenance, so that thev may be seen therein, n. 4791 to 4805, 5695. Hence it is evident, that all and singular things in nature have in them a latent cause and end from the spiritual world, n 3562,5711. Since the things in nature are ultimate effects, which contain prior things, n. 4240, 4939, 5051,6275,6284,6299,0216. That internal things are represented, and external things represent n. 4292. Since all things in nature are representative -^f spiritual and ce- lestial thinus, therefore, in ancient times, there were churches, where- in all the externals, which are rituals, were representative ; where- 135 262, 263 ON THE nkw jeuusalem fore those churches were called representative chLrches, n. 519, 521, 2896. That the church founded among the children of Israel was a representative church, n. 1003, 2179, 10,1-1:9. That all its rituals were external things, which represented the internal things of heaven and the church, n. 4288, 4874. That representatives of the church and of worship ceased when the I^ord came into the world, because the Lord opened the internal things of the church, and because ali the externals of the church in a supreme sense regarded him, n. 4832. 262. Of the literal or external sense of the Word. That the literal sense of the Word is according to appearances in the world, n. 584, 926, 1719, 1720, 1832, 1874, 2242, :i520, 2533. And adapted to the capacity of the simple, n. 2533, 9049, 9063, 9086. That the Word in its literal sense is natural, n. 8783. Because what is natural is the ultimate wherein spiritual and celestial things ter- minate, and upon which they rest, like a house upon its foundation; and that otherwise the internal sense of the Word without the ex- ternal, would be like a house without a foundation, n. 9369, 9430, 9824, 10,044, 10,436. That the Word is the continent of a spiritual and celestial sense, because it is of such a quality, n. 9407. And that it is holy and Divine in its literal sense as to all and singular the things therein, even to every iota, because it is of such a qualitv, n. 639, 680, 1319, 1870, 9198, 10,321, 10,637. That the laws or- dained for the children of Israel, are yet the Holy Word, notwith- standing their abi'ogation, on account of the internal sense which they contain, n. 9210, 9259, 9349. That among the laws, judgments and statutes, ordained in the Israelitish and Jewish church, which was a representative church, there are some which are still in force, both in their external and internal sense ; some which ought to be strictly observed in their external sense; some which may be of use, if people are disposed to observe them ; and some which are alto- gether abrogated, n. 9349. That the Word is Divine, even as to those which are abrogated, n. 10,637. What the quality of the Word is, as to the literal sense, if not understood at the same time as to the internal sense, or, which is the same thing, according to true doctrine from the Word, n. 10,402. That innumerable heresies arise from the literal sense without the internal sense, or without true doctrine from the Word, n. 10,401. That they who are in an external without an internal cannot endure the interior things of the Word, n. 10,694. That the Jews were of such a quality, and that they are also such at this day, n. 301, 302, 303, 3479, 4429, 4433, 4680, 4844, 4847, 10,396, 10,401, 10,407, 10,694, 10,701, 10,707. 263. Thai the Lord is the Word. That the Word in its inmost sense treats only of the Lord, and describes all the states of the glorification of His Human, that is, of its union with the Divine it- self; and likewise all the states of the subjugation of the hells, and of the ordination of all things therein and in the heavens, n. 2249, 7014. Thus that the Lord's whole life in the world is described in that sense, and that thereby the Lord is continually present with the angels, n. 2523. Consequently tliat the Lord alone is in the in- most of the Word, and that the divinity and sanctity of the Worq 136 AND ITS HEAVENLY UOCTlilNE. 2G3 2G5 is from thence, n. 1873, 9357. That the Lord's saying that all the Scripture concerning Him was fulfilled, signifies that all things which are contained in the inmost sense were fulfilled, n. 7933. That the Word signifies Divine Truth, n. 4692, 5075, 9987. That the Lord is the Word because He is Divine Truth, n. 2533. That the Lord is the Word also because the Word is from Him, and treats of Him, n. 2859. And because it treats of the Lord alone in its inmost sense, thus because the Lord Himself is therein, n. 1873, 9357. And because in all and singular things of the Word there is a marriage of Divine Good and Divine Truth, n. 3004, 5502. Tliat Jesus is Divine Good, and Christ Divine Truth, n. 3004, 3005, 3009. That Divine Truth is alone real, and that that in which Divine Truth is, which is from the Divine, is alone substantial, n. 5272, 6880, 7004, 8200. And as Divine Truth proceeding from the Lord is light in heaven, and Divine Good is heat in heaven; and as all things in heaven derive their existence from Divine Good and Di- vine Truth ; and as the natural world has its existence through heaven, or the spiritual world ; it is plain that all things which were created, were created from Divine Truth, or from the Word, ac- cording to these words in John : In the beginning ivas the Word, and the Word ivas with God, and God was the Word, and hy it ivere all things made ivhich were made ; and the Word was made Flesh; n. 2803, 2884, 5272, 7830. Further particulars concerning the crea- tion of all things by Divine Truth, consequently by the Lord, may be seen in the work On Heaven and Hell, n. 137. And more fully in the two articles therein, n. 116 to 125, and n. 126 to 140. That the conjunction of the Lord with man is effected through the Word, by means of the internal sense, n. 10,375. That con- junction is effected by all and singular the things of the Word, and that the Word is therefore to be admired above all other writings, n. 10,632, 10,633, 10,634. That since the Word has been written, the Lord thereby speaks with men, n. 10,290. 264. Of those who are against the Word. Of those who despise, mock at, blasphuine. and profane the Word, n. 1878. Their quality in the other life, n. 1761, 9222. That they may be compared to the viscous parts of the blof)d, n. 5719. The danger of profaning the Word, n. 571 to 682. How hurtful it is if principles of the false, particularly those which favor the loves of self and of the world, are confirmed by the Word, n. 589. That they who are in no affec- tion of truth for the sake of truth, utterly reject the internal sense of the Word, and nauseate it, from experience, n 5702. That some ill the other life who have rejected the interior things of the Word, are deprived of rationality, n. 1879. 265. Further particidars concerning the Word. That the term Word in the Hebrew tongue signifies various things, as speech, thought of the mind, every thing that has a real existeme, and also anything, n. 9987. That Word signifies Divine Truth and the Lord, n. 4692, 5075, 9987. Tiiat words signify truths, n. 4692, 5075. That they signify doctrinals, n. 1288. That the ten words signify ail Divine Truths, n. 10,688. That they signify things which really oxist, n. 1785, 5075, 5272. That in the Word, particularly in the prophetic parts, tliere are 137 265 269 ON THK NKW JKKUSALKM two expressions to signify one thinof. and that the one has relation to good and the other to truth, which are tlius conjoined, n. 6HH, 707, 5516, 8339. Tliat it cannot be known what expression has re- lation to good, and what to truth, but from the internal sense of tlie Word ; for there are proper words by which the things relating to good are expressed, and proper words by which the things relating to truth are expressed, n. 793, 801. And this so determinat • y that it may be known merely from the words predicated, whether the subject treated of be good, or whether it be truth, n. 2722. That frequently one expression implies a universal, and the other expres- sion implies a certain specific particular of that universal, n. 2212. That there is a species of reciprocation in the Word, concerning which SCO n. 2240. That many things in the Word have also an opposite sense, n. 4816. That the internal sense proceeds regularly according to the subject predicated, n. 4502. That they who have been delighted with the Word in the other life receive the heat of heaven, wherein is celestial love, according to the quality and quantity of their delight from love, n. 1773. 266. The books of the Word are all those which have the internal sense; but those books which have not the internal sense, are not the Word. The books of the Word, in the Old Testament, are, the live Books of Moses, the Book of Joshua, the Book of Judges, the two Books of Samuel, the two Books of Kings, the Psalms OF David, the Prophets Isaiah, Jeremiah, the Lamentations, illzEKiEL, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi : and in the New Testament, the four Evangelists, Matthew, Mark, Luke, John ; and the Apocalypse. The rest have not the internal sense. OF PROVIDENCE. 267. The Universal Government of tlie Lord is called Providence ; and as the good of love and the truth of faltli, by which salvation is effected, are wholly from llini, and in no respect from man, it is evident that the Divine Pi-ovidence extends over all, and regulates the most minute particulars of those things which conduce to the salvation of the huiiuin race. This grand truth the Lord himself teaches in John, where He says, /am, t/te way, and the truth, and the life. xiv. 6. And again : As the hranch cannot hear fruit of itself , except it abide in the vine : no more can ye, excejjt ye abide in Me. For with- out Me ye can do nothing, xv. 4, 5, 2M8. Tlie Divine Pi-ovidence extends to the most minute particulars of the life of man : for there is only One Fountain OF Ijfe ; from whom we have our being, from whom we live, and tVom wliom we act ; and that fountain is the Lord. 269. They who think of the Divine Providence from worldly affairs, conclude that its operations are only of a general 138 AND ITS HEAVENLY DOCTRINE. 270, 271 nature, and that particulars depend on liiiman agency. But 8uch persons are unacquainted ^dtll tJie mysteries of heaven, because they form their conclusions under the influence of the love of self and the love of the world, and of their gross de- lights. Hence, when they see the wicked exalted to honors, and acquire riches, more than the good, and success attend the artifices of which they avail themselves, they say in their hearts, that these things would not he so if the Divine Providence were universally operative, and extended to every particular of the life of man ; not considering that the Divine Providence does not regard that which is fleeting and transitory, and which ter- minates with the life of man in this woi-kl, but that it regards that which remains to eternity, thus which has no end. Ot that which has no end it may be predicated that it is ; but ot that which has an end, respectively, that it is not. Let him who is able consider wliether a hundred thousand years be any- thing when compared with eternity, and he will perceive that they are as nothing ; what then are a few years of life in the world ? 270. Whoever rightly considers the subject may know, that worldly rank and rtches are not real divine blessings, although man from the pleasure which they yield him, calls them so ; for they pass away, and also seduce many, and turn them away from heaven. But that eternal life, and the happiness thence resulting, are real blessings bestowed on man by the Lord, He himself "plainly teaches in these words : Provide yourselveshags which wax not old, a treasure in the heavens that faileth not^ where no thief approacheth ^ neither moth corrupteth. For where your treasure is, there will your heart he also. Luke xii 33, 34. 271. The devices of the wicked are attended with success, because it is according to Divine Order, that whatever man does, he should do in the free exercise of his reason, and from freedom of choice ; unless therefore he were left to act accord- ing to his reason, consequently unless the artifices which he thence contrives were followed with success, he could in no wise be disposed to receive eteriuxl life ; for eternal life is insinuated into him when he is in a state of liberty and enlightened reason. No one can be compelled to do good, because nothing forced is permanent with man, it not being his own: that alone becomes liis which he does from liberty, and in accordance with his rea- son. What he does from liberty, is done from his will or love ; and the will or love is the man himself. If man were compelled to act contrary to his will, his thoughts would continually in- cline towards the dictates of his will. Besides, every one strives after what is forbidden, and this from a latent cause ; for every one strives to act from liberty. Hence it is evident, that un- less man were preserved in liberty, he could not be provided with good. 139 272 — 27(5 ON THE NEW JERUSALEM 272. To leave man to think, to will, and, so far as the law does not restrain him, t3 do evil, from his own liberty, is call- led Permission. 273. When man is led, by the snccess of artful schemes, to the enjoyment of happiness in the Avorld, it appears to him as the result of liis own prudence; when at the same time the Divine Providence incessantly accompanies him, — permitting and continually withdrawing hira from evil. But when man is led to the enjoyment of felicity in heaven, he knows and per- ceives that it is not eftected by his own prudence, but by the Lord, and is the result of His Divine Providence, disposing and continually leading man to good. 274. That this is the case, man cannot comprehend from the light of nature ; for from that light he cannot understand the laws of Divine Order. 275. Here it is to be particularly observed, that besides Providence, there is also Previdence {fot-esight). Good is pro- vided by the Lord ; but evil is provided. The one must needs acconipany the other : for what proceeds from man is nothing but evil, but what proceeds from the Lord is wholly good. FROM THE ARCANA CCELESTIA. Since all the good which is provided for man by the Lord flows in by influx, we shall therefore adduce from the Arcana Ccelestia the particulars concerning Influx : and since the Lord provides ail things according to Divine Order, we shall also adduce from that work the particulars concerning Order. 276. Of Providence. That providence is the government of the Lord in the heavens and on the earth, n. 10,773. That the Lord, from providence, governs all things according to order, and thus that providence is government according to order, n. 1755, 244:7. And that He governs all things either from will, or from leave, or from permission ; and thus in various respects according to man's quality, n. 1755, 2447, 3704, 9940. That providence acts invisibly, n. 55S0. That most tilings which are done from providence appear to man as contingencies, n. 5508. That providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be hurt ; for unless man is at liberty he cannot be reformed, thus he cannot be saved, n. 1937, 1947, 2870, 2881, 3854, 5508, 5982, 6477, 8209, 8907, 9588, 10,409 10,777. That the Divine Providence does not regard temporary things which soon pass away, but eternal things, n. 5264, 8717, 10,776; illustrated, n. 6491. That they who do not comprehend this, believe worldly rank and riches to be the oiil_7 objects of pro- vidence, and call such things blessings from the Divine, when never- theless they are not regarded as blessings by ti* Lord, but only sua 140 ^ND ITS HT.AVENLT DOCTRINR. 270 means conducive t o the life of man in the world ; out that those thino-s are regard3d by the Lord which conduce to man's eternal happiness, n. 10,409, 10,776. That they who are in the Divine Pro- vidence of the Lord, are led in all general and particular matters to eternal happiness, n. 8478, 8480. That they who ascribe all things to nature and man's own prudence, and nothing to the Divine, do not think or comprehend this, n. 6481, 10,409, 10,775. That the Divine Providence of the Lord is not, as believed in the world, universal only, and the particulars and singulars dependent on man's own proper prudence, n. 8717, 10,775. That no universal exists but from and with singulars, because singulars taken togethei are called a universal, as particulars taken together are called a general, n. 1919, 6159, 6338, 6482, 6483, 6484. That every univer- sal is of the saiue quality as the singulars of which it is formed, and with which it co-e.Kists, n. 918, 1040, 6488, 8858. That the provi- dence of the Lord is universal, because existing in the most singular things, n. 1919, 2694, 4329, 5122, 5901, 6058, 6481 to 6486, 6490, 7004, 7007, 8717, 10,074; confirmed from heaven, n. 6486. That unless the Divine Providence of the Lord were univ-ersal, acting from and in the most singular things, nothing could subsist, n. 6ooS. That all things are disposed by it into order, and kept in order both in general and in particular, n. 6338. How the case herein is com- paratively with that of a king on earth, n. 6482, 10,800. That num's own proper prudence is like a small speck of dirt in the universe, whilst the Divine Providence is respectively as the universe itself, n. 6485. That this can hardly be comprehended by men in the world, n. 8717, 10,775, 10,780. Because many fallacies a.ssail them, and induce blindness, n. 6481. Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man's own proper prudence, and nothing on the Di- vine Providence ; — that the things belonging lo him appeared in- fernal, n. 6484. Thequality of the Lord's providence with respect to evils, n. 6481, 6495,6574, 10,777, 10,779. Tiiat evils are governed by the Lord by the laws of permission, and that they are permitted for the sake of order, n. 8700, 10,778. That the permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid, on account of the urgency of the end, which is salvation, n. 7877. That to leave man from his own liberty to think and will evil, and, so far as the laws do not prevent him, to do evil, is to permit, n. 10,778. That without liberty, thus without this permission, man could not be reformed, thus could not be saved, may be seen in the doctrine of Liberty, n. 141 to 149 above. That the Lord has providence and previdence, and that the one does not exist without the other, n. 5195, 6489. That good is pro- vided by the Lord, and evil previded, n. 5155, 5195, 6489, 10,781. That there is no such thing as predestination or fate, n. 6487. That all are predestined to heaven, and none to hell, n. 6488. That man is under no absolute necessity from providence, but at perfect liberty, — illustrated by comparison, n. 6487. That the elect in the Word are they who are in the life of good, and thence of truth, n. 141 277 ©N THE NEW .nairSALEM 3756, 3900, 5067, 50^8. How it is to be understood that God would deliver one man intt another's hand, Exod. xxi. 13 ; n. 9010. That fortune, whiih appears in the world wonderful in many cir- cumstances, is an operation of Divine Pn^vidence in the ultimate of order, according- to the quality of man's state; and that this may afford proof, that the Divine Providence is in the most singular of all things, n. 5049, 5179, 6493, 6494. That this operation and its varia- tions are from the spii'itual world, — proved from experience, n. 5179, 6493, 6494. 277. Of Influx. Of the influx of heaven into the world, and of the influx of the soul into all things of the body, — from experience, n. 6053 to 6058, 6189 to 6215, 6307 to 6327, 6466 to 6495, 6598 to 6626. That nothing exists of or from itself, but from what is prior to itself, thus all things from the first, n. 4523, 4524, 6040, 6056. That as all things existed, they also subsist, because subsistence is perpetual existence, n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056. That influx takes place according to that order, n. 7270. Hence it is plain that all things subsist perpetually from the first esse, because they exist from it, n. 4523, 4524, 6040, 6056. That the all of life flows in from the first, because it is thence derived, thus from the Lord, n. 3001, 3318, 3337, 3338, 3344, 3484, 3619, 3741, 3742, 3743, 4318, 4319, 4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468, 6469, 6470, 6479, 9279, 10,196. That every existere is from an esse, and that nothing can exist unless its esse be in it, n 4523, 4524, 6040, 6056. That all things which a man thinks and wills flow into him ; — from experience, n. 904, 2886, 2887, 2888, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194, 6197, 6198, 6199, 6213, 7147, 10,219. That man's ability of examining things, and of thinking and forming analytic conclusions, is from influx, n. 1288, 4319, 4320. That man could not live a moment if the influx from the spiritual world were taken away from him ; but that still man is in liberty, — from experience, n. 2887, 5849, 5854, 6321. That the life which flows from the Lord, is varied according to man's state, and according to his reception of it, n. 2069, 5986, 6472, 7343. That with the evil, the good which flows from the Lord is turned into evil, and the truth into the false, — from experience, n. 3643, 4632. That the go'od and truth, which continually flow from the Lord, are so far received, as evil and the false do not oppose their reception, n. 2411, 3142, 3147, 5828. That all good flows from the Lord, and all evil from hell, n. 904, 4151. That at this day man believes all things to be in himself and to be from himself, when nevertheless he receives them by influx, as he might know from the tenet of the church, that all good is from heaven, and all evil from hell, n. 4249, 6193, 6206. IJut tliat if ho would believe the reality of this matter, he Avould not appropriate evil to himself, but cast it back from himself into hell, neither would he make good his own, and thus would not claim any merit from it, n. 6206, 6324, 6325. How happy the state of man would then be, as he would view both good and evil from within, from the Lord, n. 6325. That they who deny heaven, or know nothing about it, do not know that; there is any influx thence, n. 4322, 5649, 6193 142 AND ITS HEAVKNIA' DOCTRINK. 277, 278 6479. What irfliix is, illustrated by comparisons, r. 6128, 6180 9407. That influx is spiritual, and not physical, thus that it is from the spiritual world into the natural, and not from the natural world int(j the .spiritual, n. 3219, 5119, 5259,5427,5428,5478,6322,9110,9111. That spiritual influx passes through the internal man into the ex- ternal, and not contrariwise, n. 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380. Because the internal man is in the spiritual workl, and the external, in the natural world, n. 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 9701 to 9709, 10,156, 10,472. That the appearance of influx passing- from external into internal things, is a fallacy, n. 3721. That influx passes into mairs rational [prin- ciples], and through these into things scientific, and not contrariwise, n. 1495, 1707, 1940. The order of influx, n. 775, 880, 1096, 1495, 7270. That there is an immediate influx from the Lord, and also a medi- ate influx through the spiritual world or heaven, n. 6063, 6307, 6472, 9682, 9483. That the immediate influx from the Lord enters into tlie most singular of all things, n. 6058, 6474 to 6478, 8717, 8728. Of the mediate influx of the Lord through heaven, n. 4067, 6982, 6985, 6996. That it is effected by means of the spirits and angela wOio are adjoined to m;m, n. 697, 5846 to 5866. That the Lord, b}' means of angels, flows into the ends from which, and for the sake of which, a man thinks, wills, and acts after such or such a manner, n. 1817, 1645, 5844, 5854. And thus into those things which are of conscience with man, n. 6207, 6213. But by means of spirits into the thoughts, and thence into the things of the memory, n. 4186, 5858, 5864, 6192, 6193, 6198, 6199, 6319. That this" can with difliculty be believed by man, n. 6214. That the Lord flows at once into first [principles] and last, or into inmost and outmost, and in what manner, n. 5147, 5150, 6473, 7004, 7007, 7270. That the influx of the Lord is into good with man, and through good into truth, and not contrariwise, n. 5482, 5649, 6027, 8685, 8701, 10,153. That good gives the faculty of receiving influx from the Lord, but not truth without good, n. 8321. That it is not what enters the thought, but what enters the will, that is hurtful, because this is appropriated to the man, n. 6308. That the Divine [principle] is tacit and pacific in the supreme [principles], but as it descends to- wards lower [principles] in man it becomes unpacific and tumultu- ous, on account of the things therein being inordinate, n. 8823. The quality of the Lord's influx with the prophets, n. 6212. That thei-e is a common influx, which is described, n. 5850. That it is a continual eflfort of acting according to order, n. 6211. That this influx takes place into the lives of animals, n. 5850. And also into the sul)jects of the vegetable kingdom, n. 3648. That thought is formed into speech, and will into gestures with man, accordin^^ to this common influx, n. 5862, 5990, 6192, 6211. 278. Of the influx of life toith man in particnlar. That there is one only fountain of life, fnnn which all live both in heaven and in the world, n. 1954, 2021, 2536, 2658, 2886 to 2889, 3(01, 3484, 3742, 5847, 6467. That this life is from the Lord alone, illustrated by various things, n. 2886 to 2889, 3344, 3484, 4319, 4320, 4524, 4882, 143 278 ON TIIK KKW JKKLSALKM 5986, 6325, 6468, 6469, 6470, 9276, 10,196. That the Lord is "life itself, may be seen in John i. 1, 4; chap. v. 26; chap. xiv. 6. That life from the Lord flows in with angels, spirits, and men, in a wonder- ful manner, n. 2886 to 2889, 3387, 3338, 3484, 3742. That the Lord flows in from his Divine Love, which is of such a quality, that it wills that what is its own should be another's, n. 3742, 4320. That all love is of this quality, thus Divine Love infinitely more so, n. 1820, 1865, 2253, 6872. That hence life appears as if it were in man, and not as influent, n. 3742, 4320. Life appears as if it were in man, because the principal cause, which is life from the Lord, and ■the instrumental cause, which is the recipient form, act as one cause, which is felt in the instrumental, n. 6325. 1'hat the chief of the wisdom and intelligence of the angels consists in perceiving and knowing that the all of life is from the Lord, n. 4318. Concerning the joy of angels perceived and shown by their discourse to me, from the consideration, that they do not live from themselves, but from the Lord, n. 6469. That the evil are not willing to be convinced that life is received by influ.v, n. 3743. That doubts concerning the influx of life from the Lord cannot be removed, so long as fallacies, ignorance, and a negative principle prevail, n. 6479. That it is generally' known in the church, that all good and truth is from heaven, that is, through heaven from the Lord, and that all evil and false is from hell ; and yet the all of life has relation to good and truth, and to evil and the false, there being nothing of life without them, n. 2893, 4151. That the doctrinal tenets of the church de- rived from the Word teach the same thing, n. 4249. That never- theless man does not believe that life is influent, n. 4249. That if communication and connection with spirits and angels were taken away, man would instantly die, n. 2887. That it is evident from hence, that the all of life flows in from the first esse of life, because nothing exists from itself, but from things prior to itself, thus all and singular things exist from that which is first ; and because every thing must subsist from the same source frpm which it first existed, subsistence being perpetual existence, n. 4523, 4524. That angels, spirits, and men, were created to receive life, thus that they are onlv forms recipient of life, n. 2021, 3001, 3318, 3344, 3484, 3742, 4151, 5114, 5986. That their forms are such as the quality of their re- ception, n. 2888, 3001, 3484, 5847, 5986, 6467, 6472. That men, spirits, and angels, are therefore such as are their forms recipient of life from the Lord, n. 2888, 5847, 5986, 6467, 6472. That man is so created, that in his inmost [principles], and in those which follow in order, he is capable of receiving the Divine, and of being elevated to the Divine, and of being conjoined with the Divine by the good of love and the truths of faith, and on this account he lives to eternity, which is not the case with beasts, n. 5114. Tliat life from the Lord flows in also with the evil, thus also with those who are in hell, n. 2706, 3743, 4417, 10,190. But that they turn good into evil and truth into the false, and thus life into spirit- ual death, for such as the man is, such is his reception of life, n. 4319, 4320, 4417. Tliat goods and truths from the Lord are con- tinually infiuent with them, but that they either reject, suffocate, or pervert them, n, 3743. Tiiat they who are in evils, and thence in 144 AND ITS HHAVENLY DOCTRINE. 279 fjJses, have no real life, — and the quality of their life, n. 726, 4623, 4742, 10,284, 10,286. 279. Of Order. That Divine Truth proceeding from the Lord is tlie source of order, and Divine Good is the essential of order, n 1728, 2258, 8700, 8988. That the Lord is order, since Divine Good and Divine Truth are from the Lord, yea, are the Lord, in the heavens and on earth, n. 1919, 2011, 5110,5703, 10,336, 10,619. That Divine Truths are the laws of order, n. 2247, 7995. That where order is, the Lord is present, but that where order is not, the Lord is not present, n. 5703. As Divine Truth is order, and Di- vine Good the essential of order, therefore all and sinouhir things in the universe have relation to good and truth, that they may be any thing, because they have relation to order, n. 2451, 3166, 4390, 4409, 5232, 7256, 10,122, 10,555. That good, being the essential of order, disposes truths into order, and not vice versa, n. 3316, 3470, 4302, 5704, 5709, 6028, 6690. That the universal heaven, as to all the angelic societies, is arranged by the Lord according to His Di- vine Order, because the Divine of the Lord with the angels consti- tutes heaven, n. 3038, 7211, 9128, 9338, 10,125, 10,151, 10,157. That hence the form of heaven is a form according to Divine Order, n. 4040 to 4043, 6607 to 9877. That so fiir as man lives according to order, thus in good accord- ing to Divine Truths, which are the laws of order, so far is he a man, n. 4839. That so fiir as he thus lives, he appears in the other life as a perfect and beautiful man, but so far as he does not thus live, so far he appears as a monster, n. 4839, 6605, 6626. Hence it ap- pears that all things of order are collected to'irether in man, and that from creation he is Divine Order in form. n. 4219, 4220, 4223, 4523, 4524, 5114, 5368, 6013, 6057, 6605, 6626, 9706, 10,156, 10,472. That every angel is in a human form in consequence of being a re- cipient of Divine Order from the Lord, which form is perfect and beautiful according to his reception, n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797^ 4985, 5199, 5530, 6054, 9879, 10,177, 10,594. That the angelic heaven in its whole complex is also in a human form, because the universal heaven as to all its angelic societies, is disposed by the Lord according to Divine Order, n. 2996, 2998, 3624 to 3649, 3636 to 3643, 3741 to 3745, 4625. Hence it is evident, that the Divine Human is the source from which all these things are derived, n. 2996, 2998, 3624 to 3649, 3741 to 3745. Hence also it follows, that the Lord is the only Man, and that they are men who receive the Divine from Him, n. 1894. That so f:ir as they receive it, so far they are images of the Lord, n. 8547. That man is not born into good and truth, but into evil and the false, thus not into Divine Order, but into what is contrary to order, and on this account into mere ignora;ice,and that he ought therefore necessarily to be born anew, that is regenerated, which is done by Divine Truths from the Lord, and by a life according to them, to the intent that he may be inaugurated into order, and thus become a man, n. 1047, 2307, 2308, 3ol8, 3812, 8480, 8550, 10,2S3, 10,284, 10,286, 10,731. That when the Lord regenerates man. He disposes all things with him according to order, that is, according to the form of lieaven, n. 5700, 6690, 9931, 10,303. That the man who is led [10 J 146 280 — 283 ON THE NEW JERUSALEM by tho Lord, is led according to Divine Order, n. 8512. Tliut tho interiors which are of the mind are open into heaven, even to the Lord, with the man who is in Divine Order, but shut with him who is nnt in Divine Order, n. 8513. Tliat so far as man lives according to order, so far he has intelligence and wisdom, n. 2592 That the Lord governs the'tirst and last [principles] of order, and governs the first from the last, and the last from the tirst; and thus keeps all things in connection and order, n. 8702, 8781), 0040, (JOot!, 9828. Of successive order ; and of the ultimate of order, in which things successive are together in their order, n. 634, 3G91, 4145, 5114, 5897, 6239, 6326, 6465, 8603, 9216, 9217, 9828, 9836, 10,044, 10,099, 10,329, 10,335. That evils and folses are contrar}- to order, and that still they are governed by the Lord, not according to order, but from order, n. 4839, 7877, 10,778. That evils and falses are governed by the laws of permission, and that this is for the sake of order, n. 7877, 8700, 10,778. That what is contrary to Divine Order is impossible, as that a man who lives in evil can be saved from mercy alone, as like- wise that the evil can be consociated with the good in the other life, and many other things, n. 8700. OF THE LORD. 280. There is One God, the Creator and Preserver of the universe; and consequently, the God of heaven and of earth. 281. There are two things which constitute the life of Jiea- ven in man, the good of love and the truth of faith. Man de- rives this life from God, and in no respect or degree from hini- self ; therefore the primary pi-inciple of the church is, to ac- knowledge God, to believe in Him, and to love Him. 282. They who are born within the church ought to acknow- ledge the Lord, both as to His Essential Divinity and His Divine Humanity, to believe in Him and love Him; because salvation is wholly from Him. This the Lord plainly teaches in John : He that helieveth on the Son hath everlasting life / arid he that helieveth not the Son shall not see life ; hut the wrath of God ahideth on him. iii. 36. Again: This is the will of Illm that sent J/e, that every one which seeth the Son, and helieveth on Him, may have everlasting life / and I will raise him up at the last day. vi. 40. And again : Jesus said unto her, 1 am the resurrection and the life; he thathelieveth in Me, though he were dead, yet shall he live ; and whosoever liveth and helieveth in Me shall never die. xi. 25, 26. 283. They, tlierefore, who are within the church, and yet do not acknowledge the Lord and His Divinity, caimot be con- joined to God, and thus cannot have any lot witli the angels in heaven ; for no one can be conjoined to God but from the Lord, 146 AND ITS HEAVENLY DOCTlilNE. 283 — 286 and in the Lord. That no one can be conjoined to God but from tlie Lord, the Lord teaches in John : J}^<) inan hath 6een God at any tim.e j the only hegottenSon^ who is in the hosoinof the Father^ He hath declared Him. i. 18. Again : Ye have nei- ther heard His voice at any time^ nor seen His shape, v. 37. Again, it is said in Matthew: No man knoweth the Son, hut the Father / neither knoweth any man the Father, save the Son, and he to whomsoever the Son loill reveal Him. xi. 37. And again, in John : I am the way^ and the truth, and the life : no man Cometh unto the Father hut hy Me. xiv. G. No one can be con- joined to God except in the Lord, because the Father is in Him, and they are one ; as He teaches in John : If ye had known Me, ye should have known my Father also. He that hath seen Me, hath seen the Father. Jjtlievest thounot that 1 amiii, the Father, and the Father in Me f xiv. 7 — 11. And again : / and my Father are one. That ye may know and heliecc that the Father is in Me, and I in Him. x. 30, 38. 284. Since, tlieretbre, the Father is in tlie Lord, and the Lord and the Father are One ; and since the Lord must be be lieved in, and lie who believes in Him is declared to have eternal life; it plainly follows that the LoKD is God. And that the Lord is God, the Word also teaches ; as in John : In the hegin ning was the Wokd, and the Word was with God, and M^ AVord WAS God. All things loere made hy Him y and without Him was not anything made that was made. And the Word was made FLESH and dioelt among us / a7id we heheld His glory, the glory as of the oidy hegotten of the Father, i. 1, 3. 14. And in Isaiah : For %mto us a child is horn, unto us a Son is given • andtJie go- vernment shall he upon His shoulder y and His name shall he called Wonderful, Counsellor, the Mighty God, the everlasting Father, the Prince of Peace, ix. 6, Again : Behold, a virgin shall conceive and hear a Son, and, shall call His ncvme Imman- uel; which heing interpreted is, God avith us. vii.»14 ; Matt. i. 23. And in Jeremiah : Behold, the days come, saith Jehovah, that I will raise 'unto David a righteous hranch, and a King shall reign and prosper j and this is His name wherehy lis shall he called., Jeh6vah our Kighteousness. xxiii. 5, 6 ; xxxiii. 15, 16. 285. All who are really members of the church, and en- lightened by the light of heaven, see the Divinity in the Lord; but they who are not thus enlightened can see in Him nothing but the Humanity ; while at the same time the Divinity and the Humanity are so united in Him, that they form a one. Tlie Lord teaches this in John, where He says': Father, all mine ure thine, and thine arc mine. xvii. 10. 286. That the Lord was conceived by Jehovah the Father, and thus is God by virtue of such conception, is a truth well known ill the church ; also that He rose again with His whole body, for 147 287 — 291 ON TIIE NEW JERUSALEM He left notliing of it in the sepulchre. In the belief of this also He afterwards continned His disciples, when He said to them, Behold my hands andmyfeeU that it is I myself; handle me, and see ', for a spirit hath notfiesh andhones, as ye see me have. Luke xxiv. 39. And although He was a man as to flesh and bone, still He entered through the doors when they were shut; and after He had manifested Himself to the disciples, He became invisible. John xx. 19, 26 ; Luke xxiv. 31. With every mere man the case is otherwise ; for he rises again as to his spirit alone, and not as to his body. When, therefore, the Lord said of Himself that He was not as a spirit, He plainly declared that He was not as another man. Hence it is evident that the Humanity of the Lord is Divine. 287. Every one derives the esse of his life, Avhich is called his soul, from his father; the body is the existere of life thence proceeding: hence the body is the effigy, or form, of its soul ; and the soul, through the medium of the body, exercises at pleasure the various activities of its life. Hence it is that men are born in the likeness of their parents, and that families are so readily distinguished from each other. From this cii-cum- stance it may be seen of what quality the Body or Humanity of the Lord was ; namely, that it was as the Divinity Itself, which was the esse of His lite, or the soul from the Father ; on which account He said : He that hath seen Me, hath seen the Father. John xiv. 9. 288. That the Divinity and the Humanity of the Lord con- stitute One Person, is in agreement with the faith received througliout the whole Christian world ; which, in effect, is this : that "■ Although Christ is God and Man, still He is not two, but one Christ; — one altogether, by unity of person. For as the reasonable soul and flesh are one man, so God and Man are one Christ." These are the words of the Athanasian Creed. 289. They who entertain respecting the Divinity an idea of three persons, cannot at the same time have an idea of one God ; for if they even say that there is but one God, still they think of three. They, however, who entertain the idea of three essentials, or principles, existing in one person, can in reality both profess their belief in one God, and think in agreement with such profession. 290. The idea of three essentials existing in one person 18 attained, when the Father is thought of as being in the Lord, and the Holy Spirit as proceeding from Him. There is then perceived to be a tkinhy in the Lord ; namely, the Divinity Itself, which is the Father ; the Divine Humanity, which is the Son ; and the Divine Proceeding, which is the Holy S))irit. 291. Since the whole Divinity is in the Lord, to Him be- longs all power in heaven and earth. This He teaches in John . The Father loveth the Son^ and hath given all things into His 148 AND I'J'S HEAVENLY DOCTRINE. 292 — 294 hand. iii. 35. Again : As thou hast given Him power over all flesh, xvii. 2. And in Matthew : All tJiings are delivered unto 7ne of my Father, xi. 27. Again : All power is given unto me in heaven and in earth, xxviii. 18. This power is Divinity. 292. They who make the Humanity of the Lord like that of another man, do not think of His conception from the Divinity Itself: nor do they consider that the body of every one is the effigy of the soul. Neither do such persons reflect on the Lord's resurrection with His whole body ; nor on His transtiguration, when His face shone as the sun. lS.ov do they think respecting those things which the Lord said of faith in Him, of His one- ness with the Father, His glorification, and His power over heaven and earth ; ail which involve Divine attributes, and were mentioned in relation to His Humanity. Neither do they re- member that the Lord is omnipresent even as to Plis Humanity (Matt, xxviii. 20) ; although the belief of His omnipresence in the holy supper is founded on this fact ; and omnipresence is a Divine attribute. Yea, it is probably the case that they do not think that the Divine Principle, called the Holy Spirit, pro- ceeds from the Lord's Humanity ; when, nevertheless, it does proceed from His Glorilied Humanity ; for it is said, The holy Spirit was not yet, because Jesus was not yet glorified. John vii. 39. 293. The Lord came into the world that He might effect the salvation of the human race, which must otherwise have pe- lished in eternal death. This salvation the Lord effected by the subjugation of the hells, which infested every man coming into the world, and going out of the world ; and, at the same lime, by the glorification of His Humanity : for thus He can keep the hells in subjection to eternity. The subjugation of *;he hells, and the glorification of the Lord's Humanity at the same time, were effected by nieans of temi)tations admitted into the Humanity which He derived from the mother, and by continual victories in those coufl.icts. His passion on the cross was the last of those temptations, and the completion of those victories. 294. That the Lord subjugated the hells, He Himself teaches in John, where, in the immediate prospect of the passion of the cross. He saj'S : Now is the judgment of this world / now shall the prince of this world he cast out. xii. 31. Again : Be of good cheer / I have overcome the world, xvi. 33. And in Isaiah : Who is this that comethfrom Edom, travelling in the greatness of his strength^ 1 that speak in righteousness, fmghty to save. Mine own arm hrought salvation to me. So He was their Saviour. Ixiii. 1 — 8. • That the Lord glorified His Humanity, and that the passion of the cross was the last temp- tation, accom})anied by complete victory, through which the glorification was effected, He teaches in John : Therefore, when I4d 295 298 ON THE NEW JERUSALEM he (Judas) was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him. If Godhe glorified i7i Him, God shall also glorify Him in Himself, and shall straightway glorify IJim. xiii. 31, 32, Again: Father, the hour is come, glorify thy Son, that thy Son also may glorify thee. xvii. 1, 5. And again : Now is my soid troubled ,' Father, glorify thy name. Then came there a voice from heaven, say- ing, I have both glorified it, and will gl^rrify it again, xii. 27, 28. And in Luke : Ouglit not Christ to have sufered these things, and to enter into His glory f xiv, 26. These words were spoken in relation to the Lord's passion : to be glorilied, is to be made Divine. Hence it is evident, that unless the Lord had come into the world, and been made man, and in this manner delivered from hell all who believe in Him and love Him, no mortal could have been saved ; and this is what is meant when it is said, that without the Lord there is no salvation. 295. When the Lord had fully glorified His Humanity, He then put off the humanity derived from the mother, and put on a humanity derived from the Father, which is the Di- vine Humanity ; wherefore, He was then no longer the son of Mary. 296. The grand and primary principle of the church is, to know and acknowledge its God; for without this knowledge and acknowledgment there can be no conjunction with Him; thus, there can be none in the church without the acknowledg- ment of the Lord. This the Lord teaches in John : He that helieveth on the So7i hath eveHasting life / and he that helieveth not on the Son shall not see life, hut the wrath of God dbideth on him. iii. 36. And in another place : For if ye believe not thai I am He, ye shall die in your sins. viii. 24. 297. That there is in the Lord a threefold principle, namely, the Divinity Itself, the Divine Humanity, and the Divine Pro- ceeding, is an arcanum from heaven, and is revealed for the benefit of those who shall have a place in the Holy Jerusalem. FROM THE ARCANA CCELESTIA. 298. That the Divinity was in the Lord from His very concep- tion. Tiiat the Lord had a Divinity from the Father, n. 4641,4963, 5041, 5157, 6716, 10,125. That the Lord alone had a Divine seed, n. 1438. That His soul was Jehovah, n. 1999, 2004, 2005, 2018, 2025. That thus the inmost of the Lord was the Divinity, the covering of which was from the mother, n. 5041. That the Divinity ./as the Lord's esse of life from which a human afterwards went forth, and became an existere from that esse, n. 3194, 3210, 10,270, 10,372. 150 AND ITS IIKAVKXI.Y DOCTKINK. 299 — 302 299. Tliat ihe Divinity of tlie Lord is io he acknowledged. That within tlie church where the Word is, and where the liord is there- by known, the Divinity of the JiOixl oiiolit not to be denied, nor the holy proceeding from llini, n. 2o59. That they within the ciiurcii who do not acknowledge the J-ord, have no conjunction with the Divine, which is not the case with those who are out f)f the cliurch, n. 10,205, That it is an essential of the church to acknowledge the Divinity of the Lord, and His unition with the Father, n. 10,083, 10,112, 10,870, 10,728, 10,730, 10,810, 10,817, 10,818, 10,820. 300. That the Lord glorified His human in ihe ivorld. That the gloritication of the liOrd is largely treated of in the Word, n. 10,828; in the internal sense thi-(Mighout, n. 2249, 2523, 3245. That the TiOrd gioritied His human, but not His Divine, as this was glorified in itself, n. 10,057. That the ImwX came into the world to glorify His human, n. 8637, 4280, 9815. That the Lord gioritied His hu- man by means of the Divine which was in Him from conception, n. 4727. That the idea of the regeneration of man may give an idea of the gloritication of the TiOixl's human, since the Jiord regenerates man in the same manner as He gioritied His human, n. 3043, 8138, 3212, 3290, 3490, 4402, 5688. Some of the arcana respecting the gloritication of the Lord's human, n. 10,057. Tliat the JiOrd saved the human race by gloi-ifying His human, n. 1076, 4180. Concern- ing the Lord's state of gloritication and humiliation, n, 1785, 1999, 2159, 6866. That gloritication, when preihcated of the Lord, is the unition of His human with the Divine, and that to glorify is to make Divine, n. 1603, 10,053, 10,828. 301. That the Lord from. His human subjugated the hells when He ivas in the world. That the Tiord, when He was in the world, sub- jugated all the hells, and that He then reduced all things tc order both in the heavens and in the hells, n. 4075, 4280, 9937. That the Lord then delivered the spiritual world from the antediluvians, n. 1266. What quality they were of, n. 310, 811, 560, 562, 563, 570, 581, 607, 660, 805, 808, 1034, 1120, 1265 to 1272. That by the subjugation of the hells, and the gloritication of His human at the same time, the liord saved mankind, n. 4180, 10,019, 10,152, 10,655, 10,659, 10,828. 302. That the glorification of the Lord''s human, and the subjuga- tion of the hells, were effected by temptations. That the TiOrd en- dured temptations infinitely more grievous than were ever endured by man, n. 1663, 1668, 1787, 2776, 2786, 2795, 2816, 4295, 9528. That the Lord fought therein from His Divine TiOve towards the human race, n. 1690, 1691, 1812, 1818, 1820. That the Lord's love was the salvation of the human race, n. 1820. That the hells fought against the love of the Lord, n. 1820. That the Lord alone, from His (wn proper power, fought against the hells, and overcame them, n. 1692, 1818, 2816, 4295, 8278, 9937. That hereby the Lord alone became pistice and merit, n. 1813, 2025, 2026,2027,9715, 9809, 10,019. That the last temptation of the Lord was in the garden of Gethsemane and upon the coss, at which time He gainc 1 a complete victory, by which He subjugated the hells, and at iht* Bame time glorified His human, n. 2276, 2S03, 2813, 2814, 10,655 ie,659, 10,829. That the Lord could not be tempted as to the T' lol 302 304 ON THE NKW JKEUSALEM vine itself, n. 2795, 2803, 2813, 2814. That therefore He assumod an infirm human from the mother, into which He admitted tempta- tions, n. 1414, 1444, 1573, 5041, 5157, 7193, 9315. That by means of temptations and victories He expelled all that was hereditary from the mother, and put off the human which He had from her, till at length He was no longer her son, n. 2159, 2574, 2649, 3036, 10,829. That Jehovah, who was in Him, appeared in temptations as absent, and this so far as He was in the human from the mother, Q. 1815. That this state was the Lord's state of humiliation, n. 1785, 1999, 2159, 6866. That the Lord by means of temptations and victories disposed all things in the heavens into order, n. 4287, 9397, 9528, 9937. That by the same means He united His human with His Divine, that is, He glorified His human, n. 1725, 1729, 1733, 1737, 3318, 3381, 3382, 4286, 4287, 9397, 9528, 9937. 303. That the Lord''s human, when He teas in the vjorld, ivas Di' vine Truth. That the Lord, when He was in the world, made His human Divine Truth from the Divine Good which was in Him, n. 2803, 3194, 3195, 3210, 6716, 6864, 7014, 7499, 8127, 8724, 9199. That the Lord thus disposed all things in Himself into a heavenly form, which is according to Divine Truth, n. 1928, 3633. Conse- quently, that heaven was then in the Lord, and the Lord was as heaven, n. 911, 1900, 1982, 3624 to 3631, 3634, 3884, 4041, 4279. 4523, 4524, 4525, 6013, 6057, 6690, 9279, 9632, 9931, 10,303. That the Lord spake from Divine Truth itself, n. 8127. That therefore the Lord spake in the Word by correspondences, n. 3131, 3472 to 3485, 8615, 10,687. That hence the Lord is the Word, and is called the Word, which is Divine Truth, n. 2533, 2818, 2859, 2894, 3393, 3712. That in the Word the Son of Man signifies Divine Truth, and the Father Divine Good, n. 2803, 3704, 7409, 8724, 9194. That because the Lord was Divine Truth, He was Divine Wisdom, n. 2500, 2527. That the Lord alone had perception and thought from Him- self, above all angelic perception and thought, n. 1904, 1914, 1915. That the Divine Truth could be tempted, but not the Divine Good, n. 2814. 304. That the Lord united Divine Truih ivith Divine Good, thus His Human tvith the Divine itself. That the Lord was instructed as another man, n. 1457, 1461, 2523, 3030. That the Lord succes- sively advanced to union with the Father, n. 1864, 2033, 2632, 3141, 4585, 7014, 10,076. That so far as the Lord was united with the Father, so far He spake as with Himself; but that at other times He spake with the Father as with another [person], n. 1745, 1999, 7058. That the liord united His human with the Divine from His own proper power, n. 1666, 1749, 1753, 1813, 1921, 2025, 2026, 2523, 3141, 5005, 5045, 6716. That the Lord united the Divine Truth, which was Himself, with the Divine Good Vk'hich was in Him- iself, n. 10,047, 10,052, 10,070. That the unition was reciprocal, n. 2004, 10,067. That the Lord, when He went out of the world, made His human Divine Good, n. 3194, 3210, 6864, 7499, 8724, 9199, 10,076. That thus He came forth from the Father, and re- turned to the Father, n. 3194, 8210. That thus He became one v^ith the Father, n. 2751, 3704, 4766. That the Lord, m His unition witn the Divine i' self which was in Him, regarded the conjunction 152 AND ITS HEAVENLY DOClKtNK. 305 of Himself with the human race, n. 2034. Tliat since the unition, Divine Truth proceeds from the Lord, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398. In what manner Divine Truth proceeds from the Lord, illustrated, n. 7270, 9407. That unless the Divine had been in the Lord's human from con- ception, the human could not have been united with the Divine it- self, on account of the ardor of the infinite love in which the Divine itself is, n. 6849. That for this reason no angel can ever be united with the Divine itself except at a distance, and by means of a veil or covering ; for otherwise he would be consumed, n. 6849. That the Divine'Love is of such a quality, n. 8644. Hence it may appear that the human of the Lord was not like the human of another man, n. 10,125, 10,826. That His union with the Father, from whom He had His soul, was not like a union between two, but like that be- tween soul and body, n. 3737, 10,824. That the union subsisting between the Lord's"^ human and the Divine is properly union, but that subsisting between man and the Divine is more properly called conjunction, n. 2021. 305. That tints the Lord made His human Divine. That the hu- man of the Lord is Divine, because it was derived from the esse of 4he Father, which was the Lord's soul, — illustrated by children par taking of their father's likeness, n. 10,270, 10,372, 10,823. And be- cause it was derived from the Divine Love which was in Him, n. 6872. That every man is such as his love is, and that he is his own love, n. 6872, 10,177, 10.284. That the Lord was Divine Love, n. 2077, 2253. That the Lord made all His human, both internal and external. Divine, n. 1603, 1815, 1902, 1926, 2093, 2803. That there- fore He rose again as to the whole body, differently from any man, n. 1729, 2083, 5078, 10,825. That the Lord's human is Divine, is acknowledged by the omnipresence of His human in the sacred sup- per, n. 2343, 2359. And that it is evident from His transformation before the three disciples, n. 3212. And likewise from the Word, n. 10,154. And that He is there called Jehovah, n. 1603, 1736, 1815, 1902, 2921, 3035, 5110, 6303, 6281, 8864, 9194, 9315. That k: the literal sense of the Word there is a distinction made between the Father and the Son, or Jehovah and the Lord, but not in the inter- nal sense, in which the angels are, n. 3035. That the Christian world does not acknowledge the human of the Lord to be Divine, in consequence of a decree passed by a council in favor of the Pope, that he might be acknowledged as the I^ord's vicar ; — proved from conversation with them in another life, n. 4738. Tliat the Divine human from eternity was the Divine Truth in heaven, thus the Divine existere, which was afterwards made in the Lord the Divine esse, from which the Divine existere in heaven [pn ceeded], n. 3061, 6280, 6880, 10,579. The previous state of heavei described, n. 6371, 6372, 6373. That the Divine was not percep tible, and therefore not capable of being received, until it passed through heaven, n. 6982, 6996, 7004. That the Lord from eternity, was ti&e Divine Truth in heaven, n. 2803, 3195. 3704. That this is the Son of God born from eternity, n. 2628, 2798. That in heaven no other Divine is perceived but the Divine Hu- man, n. 6475, 9303, 9267, 10,067. That the most ancient people 153 305 307 OK TIIK NKW JKllUSALKM could not worship the intimte esse, but the infinite exist(?ie, which is the Divine Human, n. 4687, 5321. That the ancients acknow- ledged the Divinity, because it appeared in a human form, and that this was the Divine Human, n. 5110, 5663, 6846, 10,737. That the inhabitants of all the earths adore the Divinity under a human form, and that they rejoice when they hear that God actually became a man, n. 6700, 8541 to 8547, 9361, 10,736, 10,737, 10,738. See also 'the little ivork On the Earths in ouu Solar System, and in the Starry Heaven. That God cannot be thought of but in a human form, and that what is incomprehensible can be the object of no idea, n. 9359, 9972. That num can worship what he has some idea of, but not what he has no idea of, n. 4733, 5110, 5633, 7211, 9267, 10,667. That therefore the Divinity is w^orshiped under a human form by most nations in the globe, and that this is through an intiux from heaven, n. 10,159. That all who are in good as to life, when thev think of the Lord, think of a Divine Human, but not of the hu- man separated from the Divine, n. 2326, 4724, 4731, 4766, 8878, 9193, 9198. That they in the church at this day who are in evil as to life, and they who are in faith separate from charity, think of the human t)f the Lord without the Divine, and do not comprehend what the Divine Human is, the causes thereof, n. 3212, 3241, 4689, 4692, 4724 ,4731, 5321, 6372, 8878, 9193, 9198. 306. That there is a Trinity in the Lord. That Christians were examined in the other life concerning the idea they entertained of one God, and it was found that they entertained an idea of three Gods, n. 2329, 5256, 10,736, 10,737, 10,738, 10,821. That a Divine Trinity may be conceived in one person, and thus one God, but not in three persons, n. 10,738, 10,821, 10,824. That the trinity in one person, that is, in the Lord, is the Divine itself, which is called the Father, the Divine Human, which is called the Son, and the Divine proceeding, which is called the Holy Spirit; and that thus the trinity is one, nl 2149, 2156, 2288, 2321, 2329, 2447, 3704, 6993, 7182, 10,738,10,822,10,823. That a Divine Trinity in the Lord is ac- knowledged in heaven, n. 14, 15, 1729, 2005, 5256, 9303. That the Lord is one with the Father, thus He is the Divine itself, and the Divine Human, n. 1729, 2004, 2005, 2018, 2025, 2751, 3704, 3736, 4706. That His Divine proceeding is also His Divine in heaven, which is called the Holy Spirit, n. 3969, 4673, 6788, 0993, 7499, 8127, 8302, 9199, 9228, 9229, 9270, 9407, 9818, 9820, 10,330. That therefore the Lord is the alone and only God, n. 1607, 2149, 2156, 2329, 2447, 2751, 3194, 3704, 3712, 3939, 4577, 4687, 5321, 6280, 6371, 6849, 6993, 7014, 7091, 7182, 7209, 8241, 8724, 8763, 8864, 8865, 9194, 9303. 307. Of the Lord in heaven. That the Lord appears in heaven ])oth as a sun and a moon ; as a sun, to those who are in the celestial kingdom, and as a moon, to those who are in the spiritual kingdom, 11. 1053, 1521, 1529, 1530, 1531, 3636, 3643, 4321, 5097, 7078, 7083, 7173, 7270, 8812, 10,809. That the light which proceeds from the Lord as a sun is Divine Truth, from which the angels derive all their wisdom and intelligence, n. 1053,1521 to 1533,2776,3138, 3195, 3222, 3223, 3225, 3399, 3341, 3636, 3643, 3993, 4180, 4302, 4415, 5400, 9399, 9407, 9548, 9571, 9684. And that tiie heat which 154 AND ITS IIEAVKNLY DOCTRINE. 307, 808 proceeds from the Lord as a sun, is Divine Good, from which the angels derive their love, n. 3338, 3636, 3643, 5215. That the Lord's Essential Divine is far above His Divine in heaven, n. T'iTO, 8760. That Divine Truth is not in the Lord, but proceeds from the Lord, as light is not in the sun, but proceeds from the sun, n. 3969. That esse is in the Lord, and existere from the Lord, n. 3938. That the Lord is the common centre to which all the angels in heaven turn, n. 3633, 9828, 10,130, 10,189. That nevertheless the angels do not turn to the Lord, but 'the Lord turns them to Him, n. 10,189: be- cause the angels are not present with the Lord, but the Lord is pre- sent with the angels, n. 9415. That the Lord's presence with the angels is according to their reception of the good of love and charity from Him, n. 904, 4198, 4206, 4211, 4320, 6280, 6832, 7042, 8819, 9680, 9682, 9683, 10,106, 10,811. That the Lord is present with all in heaven, and all in hell, n. 2766. That the Lord from His Di- vine Love wishes to draw all men to Himself into heaven, n. 6645. That the Lord is in a continual endeavor at conjunction with man, but that His influx and conjunction are impeded by the loves of man's proprium, n.. 2041, 2053, 2411, 5696. That the Divine Human of the Lord flows into heaven, and con- stitutes heaven, and that there is no conjunction with the Divine in heaven, but with the Divine Human, n. 3038, 4211, 4724, 5633. And that the Divine Human flows in with men out of heaven and through heaven, n. 1925. That the Lord is the all of heaven, and the life of heaven, n. 7211, 9128. That the Lord dwells with the angels in what is His own, n. 9338, 10,125, 10,151, 10,157. Hence they who are in heaven are in the Lord, n. 3637, 3638. That hea- ven corresponds to the Divine Human of the Lord, and that man, as to all and singular things, corresponds to heaven, whence heaven collectively is as one man, and is therefore cdled the Ctrand Man, n. 2948, 2996, 3624 to 3629, 3636 to 3643, 3741 to 3745, 4625. That the Lord is the only man, and that they only are men who receive the Divine from Him, n. 1894. That so far as they receive the Di- vine, so far thpy^ becom.e images of the Lord, n. 8547. That the angels are forms of love and charity in a human form, and that this is from the Lord, n. 3804, 4735, 4797, 4985, 5199, 5530, 9879, 10,177. 308. That all good and tridh are from the Lord. That the Lord is good itself and truth itself, n. 2011, 5110, 10,336, 10,619. That all good and truth, consequently all peace, innocence, love, charity, and faith, are from the Lord, n. 1614, 2016, 2751, 2882, 2883, 2891, 2892, 2904. And that all wisdom and intelligence are from Him, n. 109, 112, 121, 124. That nothing but good comes from the Lord, but that the wicked turn the good which is from the Lord into evil, n. 7643, 7679, 7710, 8632. That the angels know that all g6^>d and truth are from the Lord, but that the wicked are not willing to know this, n. 6193, 9128. That angels at the presence of the Lord, are more in good, but infernals, at the presence of the Lord, are more in evil, n. 7989. That the wicked cast themselves into hell at the mere presence of the Lord, n. 8137, 8266. That the Lord judges all frDm good, n. 2335. That the Lord regards all from mercy, n. 223. That the Lord is never angry with any one, nor does evil to 155 SOS 310 ON THE NEW JEKUSALEM any one, and does not send any one to hell, n. 245, 1683, 2335, 8632. In what sense those parts of the Word are to be understood, where it is said, that Jehovah or the Lord is angry, that He kills, that He casts into hell, and other things of the like nature, n. 592, 696, 1093, 1874, 1875, 2395, 2447, 3605, 3607, 3614, 6073, 6997. 309. That the Lord has all jooiver in the heavens and on earth. That the universal heaven is the Lord's, n. 2751, 7086. And that He has all power in the heavens and on earth, n. 1607, 10,089, 10,827. That as the Lord governs the universal heaven, He also governs all things which depend thereon, thus all things in the world, n. 2026, 2027, 4523, 4524. That He also governs the hells, n. 3643. That the Lord governs all things from the Divine, by the Divine Human, n. 8864, 8865. That the Lord governs all things according to Divine Order, and that Divine Order has relation to those things which are of His will, to those things which are done from leave, and to those things which are done from permission, n. 1755, 2447, 3074, 9948; concerning order, see what is said above, at n. 238. That the Lord governs the last things from the first, and the first from the last, and that this is the reason why He is called the first and the last, n. 3702, 6040, 6056. That the Lord alone has the power of removing the hells, of withholding from evils, and of keep- ing in good, thus of saving, n. 10,019. That judgment belongs to the Lord, n. 2319, 2320, 2321, 10,810, 10,811. What the Lord's priesthood is, and what His royalty is, n. 1728, 2015. 310. In tvhat manner some expressions in the Wo7'd, ivhich relate to the Lord^i are to he understood. What is meant by the seed of the woman, in the prophecy concerning the Lord, n. 256. AVhat the Son of Man and the Son of God signify in the Word, n. 2159, 2813. What the two names, Jesus Christ, signify, n. 3004 to 3011. What is signified by the Lord's being said to be sent by the Father, n. 2397, 6831, 10,561. How it is to be understood, that the Lord bore the iniquities of all, n. 9937. How^ it is to be understood, that the Lord redeemed man by His blood, n. 10,152. How it is to be understood, that the Lord fulfilled the whole law, n. 10,239. How it is to be understood, that the Lord intercedes for mankind, n. 2250, 8573, 8705. How it is to be understood, that without the Lord there is no salvation, n. 10,828. That salvation is not effected by looking to the Father, or by praying Him to have mercy for the sake of His Son; for the Lord saj's, I am the ivay, the truth, and the life ; no one cometh to the Father but hy Me, John xiv. 6 ; n. 2854. The contradictions which are involved in the received faith, that the Lord reconciled the human race to the Father, by the passion of the cross, n. 10,659. That the coming of the Lord is His presence in the Word, n. 3900, 4060. That the Lord does not desire glory from man for the sake of Himself, but of man's salvation, n. 5957, 10,646. Tliat wherever the name Lord occurs in the Word, it sig- nifies Divine Good, n. 4973, 9167, 9194. That where the name Christ occurs, it signifies Divine Truth, n. 3003, 3001, 3005, 3009. That the true acknowledgment and true worship of the Lord, is to do His precepts, — shown from the Word, n. 10,143, 10,153, 10,578, 10,645, 10,829. 156 AND ITS HEAVENLY DOCTKINE. 311 310 OF ECCLESIASTICAL AND CIVIL GOVERNMENT. 811. There are two classes of affairs wliicli ought to be [kept] in order amongst nien ; namely, those which relate to the things of Jieaven, and those which relate to the things of the world. Tlie former are called ecclesiastical, and the latter civil affairs. 312. It is impossible for order to be maintained in the world without governors, to observe the proceedings of those who act according to order, and of those who act contrary to order, that they may reward the former, and punish the latter. Un- less this were done, the human race would perish. The desire of ruling over others, and of possessing their property, being hereditary in every individual, and being the source whence all enmity, envying, hatred, revenge, deceit, cruelty, and nu- merous other evils proceed ; unless men, in the exercise of their prevailing inclinations, were, on the one hand, restrained by fear of the laws and the dread of punishment, involving the loss of honor, of property, and of life, as the necessary conse- quences of a course of evil ; and, on the other hand, encouraged by the hope of honor and of gain, as the reward of well-doing ; there would be an end of the human race. 313. There should be governors, therefore, for the preservation of order in the various societies of mankind : and they ought to be persons well skilled in the laws, men of wisdom, hav- ing the fear of God. There must also be order among the governors themselves ; lest any of them, from caprice, or igno- rance, should sanction evils %vhich are contrary to order, and thereby destroy it. This is guarded against by the appoint- ment of superior and inferior governors, among whom there is subordination. 314. Governors appointed over those things amongst men which relate to heaven, or ecclesiastical affairs, are called priests, and their office is called the priesthood. But governors set over those things which relate to the world, or civil affairs, are called magistrates, and their chief, where such a form of government is established, is called the king. 315. Witli respect to priests, their duty is to teach men the way to heaven, and likewise to lead them therein. They are to teach them according to the doctrine of their church, which is derived from the Word ; and to lead them to live according to that doctrine. Priests, who teach the doctrine of truth, and lead their flocks thereby to goodness of life, find so to the Lord, are the good shepherds spoken of in the Word ; but they who only teach, and do not lead to goodness of life, and so to the Lord, are the bad sliepherds. 316. Priests ought not to claim to themselves any power over the souls of men, inasmuch as they cannot discern the 157 817 — 322 ON THE NEW JERUSALEM reai state of the interiors, or of the heart ; much less ought they to claim the power of opening and siiutting heaven, be- cause that power belongs to the Lord alone, 317. Dignity and honor ought to be paid to priests on ac- count of the sanctity of their calling ; but they who are wase ascribe all such honor to the Lord, from whom all sanctity proceeds, and not to themselves ; whereas, they who are not wise, attribute the honor to themselves, and take it from the Lord. They who claim honor to themselves on account of the eanctity of their calling, prefer honor and gain to the salvation of souls, which is the object for w^hicli they ought above all things to provide : but they who attribute honor to the Lord, and not to themselves, prefer the salvation of souls to honoi and gain. The honor of any employment is not in the person of iiim who is employed, but is onl}" annexed to him on account of the dignity of the duty in which he is engaged ; and what is so annexed does not beh:)ng to the person, but to the em- ployment, being separated from the person when lie is separa- ted from the employment. All personal honor is the honor of w^ifedom and the fear of the Lord. 318. Priests ought to instruct the people, and to lead them, by truths, to good of life, but they ought not to use compulsion, since no one can be compelled to believe contrary to what he thinks in his heart to be true. He who differs in opinion from the priest ought to be left in peace, provided he make no dis- turbance : but when such a person makes disturbances, he must be separated ; for this also is agreeable to the order, for the sake of which the priesthood is established. 319. As priests are appcnnted to administer those things M'hich belong to the Divine law and worship, so kings and magistrates are appointed to administer those things which be- long to the civil law and judgment. 320. Since the king cannot, by himself, administer all things, subordinate governors are appointed, to each of whom a distinct province is assigned in the administration, where that of the king cannot extend immediately. These governors, in their collective capacity, constitute the royalty; the king himself being the ciiief. 321. The royalty itself is not in any person, but is annexed lO the person. The king wdio believes that the royalty is in his own person, or the governor who supposes that the dignity of his office is in his own person, is not wise. 322. The royalty consists in administering and in judging from justice, according to the laws of the realm. The king who considers the laws as snperior to himself, is wise ; but the who considers himself as superior to the laws is not wise. The king who regards the laws as above himself, places the royalty in the law, and submits to its dominion ; he knows that the 158 AND ITS HEAVENLY DOCTRINE. 323 — 325 law is justice, and that all justice, wliicli is really such, is Di- vine : but he who considers himself as above the laws, places the royalty in himself, and either believes himself to be the law, or the law, which is justice, to be deri\'ed from himself; hence he arrogates to himself that which is Divine, and to which, at the same time, he ought to be in subjection. 323. The law, which is justice, ought to be enacted in the realm, by persons well skilled in legislation, men of wisdom, who fear God ; and both the king and his subjects ought after- wards to live according to it. The king who lives according to the laws enacted, and therein sets an example to his sub- jects, is truly a king. 324. The king wfio is vested with absolute power, and who believes that his subjects are such slaves that he lias a right to their possessions and lives, and exercises such imaginary right, is not a king, but a tyrant. 325. The kine; ought to be obeved according to the laws of the realm, and by no means to be injured either by word or deed ; for on this depends the public security. Note. — The word "governor," which occurs so frequently in the foregoing chap- ter, is, in the original, simply " pra^foctiis," which in general signifies a " director," " officer," or " minister," rather than " governor," in the limited sense of that word, as it is popularly used at the present day. There are several other inac- curacies in the chapter as above given, but we have thought it best, on the whole, not to deviate much from the rendering of the English translator. Inasmuch, however, as this particular portion of the work has been the subject of considerable discussion, and its meaning variously interpreted, we append the follov;iug tran- script of the original text from the edition published by Swedenborg himself, at London, in 1768. De Eegimine Ecclesiastico & ClVILI. 311. Sunt duo, quaj apud homines in ordine erunt, nempe quae Cceli sunt, & quae Mundi : ilia quie Coeli sunt, vocantur Ecclesiastica, quae Mundi sunt, vocantur Civilia. 312. Ordo non potest teneri in Mundo absque Praefectis, qui observaturi omnia quae secundum ordinem, & quae contra ordinem fiunt ; & qui remuncraturi illoa qui secundum ordinem vivunt. & punituri illos qui contra ordinem ; si id non lit. peribit Genus humanum ; nam cuivis ex haereditario connatum est velle imperare aliis, ac possidere bona aliorum, unde inimicitiae, invidiae, odia, vindictae, doli, saevitiae, & plura alia mala ; quapropter nisi in vinculis teneantur per leges, & per remunerationes convenientes amoribus illorum, quae sunt honores & lucra, pro illis qui bona faciunt, ac per punitiones eontrarias amoribus illis, quae sunt jacturae honorum, possessionum, & vitae, pro illis qui mala faciunt, perituruni esset Genus huniauum. 313. Erunt itaque Prajfecti, qui Cffitus hominum tenebunt in ordine qui, legi-periti, sapientes, & timentes Deum. Inter Praefectos etiam erit ordo, ue aliquis ex lubitu aut inscitia permittat mala contra ordinem, & sic destruat ilium, quod cavetur cum Pra;fecti superiores & inferiores sunt, inter quos subordinatio. 314. Prffifecti super ilia apud homines quae Coeli sunt, sen super Ecclesiastica, vocantur Sacerdotes, ac niuinis eorum Sacerdotium. Praifecti autem super ilia apud homines qua; Mundi sunt, seu super Civilia, vocantur Magistratus, ac Sum mus eorum, ubi talia Imperia, Rex. 31.5. Quod concernit teacerdotes, docebunt illi homines viam ad Coelum. ifequoque duceut illos ; docebunt illos secundum Ecclesiifi suai doctriuam ex Verbo. ac duceut 159 316 323 ON THE NEW JERUSALEM. ut vivant secundum illam. Sacerdotes, qui docent vera, & per ilia ducunt ad bomiiE vitJE, & sic ad Dominum, sunt Pastores ovium boni ; qui autem docent, & non ducunt ad bonum vitse, & sic ad Dominum, sunt Pastores mali. 316. Sacerdotes non sibi aliquam potestatem super auiaias bominum vindicabunt, quia non sciunt in quo statu sunt interiora hominis ; minus sibi vindicabunt potestatem aperiendi & claudendi Coelum, quoniam ea potestas est Solius Domini. 317. Sacerdotibus erit dignitas & honor propter Sancta qute obeunt ; sed qnl sapiunt, dant honorem Domino a Quo Sancta, & non sibi ; qui autem non sapiunt, tribuunt honorem sibi ; hi ilium adimunt Domino. Qui honorem tribuunt sibi propter Sancta quae obeunt, illi prajferunt honorem & lucrum saluti animarum, cui consulent ; qui autem honorem dant Domino & non sibi, illi pra;terunt salutem animarum honori & lucro. Nullus honor alicujus functionis in persona est, .sed ei adjungitur secundum dignitatem rei quam administrat ; & quod adjungitur, ho- non ipsius personse est, & quoque separatur cum functione : honor in persona est honor sapientise & timoris Domini. 318. Sacerdotes populum docebunt, ac ducent per vera ad bonum vitas, sed usque nullum cogent, quoniam nullus cogi potest ad credendum contra id quod cogitavit ex corde esse verum ; qui aliter credit quam Sacerdos, & non turbas tacit relinquetur in pace ; at qui turbas facit, separabitur ; nam hoc etiam est ordinis, propter quem Sacerdotium. 319. Sicut Sacerdotes praefecti sunt ad administrandum ilia, quas Legis Divinae & Cultus sunt, ita Reges et Magistratus ad administrandum ilia quae Legis Civilis & Judicii sunt. 320. Quia Rex non solus potest administrare omnia, idco sunt Prasfecti sub illo, quorum unicuivis data est provincia administrandi quod Rex non potest & valet ; hi Pragfecti simul sumti constituunt Regium, sed ipso* Rex est Summus. S21. Ipsum Regium non est in persona, sod adjunctum est personae : Rex qui credit quod Regium sit in sua persona, & Pra3fectus qui credit quod pra3fectur8e dignitas sit in sua persona, non sapit. 322. Regium consistit in administrando secundum leges Regni, & in judicando secundum illas ex justo : Rex qui spectat Leges supra se, is sapit, qui autem spectat se supra leges, is non sapit. Rex qui spectat Leges supra se, is Regium ponit in Lege, & Lex dominatur super ilium, scit enim quod Lex sit Justitia & omnis Justitia quae justitia est Divina : qui autem spectat se supra leges, is Regium ponit in se, & credit se vel esse Legem, vel Legem quae Justitia esse a se ; inde, quod Divinum est, sibi arrogat. sub quo tamen erit. 323. Lex quas Justitia a Legisperitis sapientibus & timentibus Deum in Regno ferenda est, secundum quam dein & Rex & subditi vivent : Rex qui secundum Legem latam vivit, & in eo praecedit subditis exemplo, is vere Rex est. 32L Rex cui absoluta potestas, qui credit quod subditi ejus tales servi sint, ut jus habeat in eorum possessiones & vitas, & si id exercet, nou Rex est sed Tyrannus. 325. Regi erit obedientia secundum leges Regni, nee factis & dictis uUo mode laodendus ; inde enim pendet Securitas publica. • Ipset Fune. 16C A BEIEF EXPOSITION. &c. Brief Exposition of tlie Doctrine of tlie New Cliurch SIGNIFIED BY "THE NEW JERUSALEM" IN THE APOCALYPSE FROM THr LATIN OF EMANUEL SWEDENBORG Servant of the Lord Jesus Christ Being a translation of his work, " Summaria Expositio Doctrine NovvE Hierosolvm^, quae pat Novam Hierosolymam in Apocalypsi intelligitur : ab Emanuele Swedenborg, Sueco." Amstelodami, 1769 NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 20COOPERUNION MDCCCLXXXII REVELATION XXI. 2, 5. "/, John '.aw the holy city, Neiv Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband. . . . .And He that sat upon the thro7ie said. Behold, I make all things new • and He said unto me, W) it e, for these words are true and faithful." CONTENTS. Sections, Introdcction 1 The Doctrinals of the Roman Catholics concerning Justification, from the Council of Trent 2—8 The Doctrinals of the Protestants concerning Justification, from the Formula Concordiae 9 — 16 A Sketch of the Doctrinals of the New Church 16 The Disagreements between the Tenets of the Old and New Church, considered under XXV Articles. I. That the Churches, which, by the Reformation, separated themselves from the Roman Catholic Church, dissent in vari- ous points of Doctrine ; but that they all agree in the Articles concerning a Trinity of Persons in the Godhead, Original Sin from Adam, Imputation of the Merit of Christ, and Justifica- tion by Faith alone 17 — 18 II. That the Roman Catholics, before the Reformation, held and taught exactly the same things as the Reformed did after it, in respect to the four articles above-mentioned, namely, a Trinity of Persons in the Godhead, Original Sin, Imputation of the Merit of Christ, and Justification by Faith therein ; only with this difierence, that they conjoined that Faith with Charity or Good Works 19, 20 III. That the leading Reformers, Luther, Melancthon, and Calvin, retained all the Tenets concerning a Trinity of Persons in the Godhead, Original Sin, Imputation of the Merits of Christ, and Justification by Faith, just as they were and had been among the Roman Catholics ; but that they separated Charity or Good Works from that Faith, and declared that they were not at the same time of a saving efiicacy, with a view to oe totally severed from the Roman Catholics, as to the velj es- sentials of the Church, which are Faith and Charity 21—23 IV. That nevertheless the leading Reformers adjoined Good Works, and even conjoined thera, to their Faith, but in Man as a pas- sive subject ; whereas the Roman Catholics conjoin them in Man as an active subject ; and that notwithstanding this, there is actually a conformity between the one and the other as to Faith, Works, and Merits 24 — 29 V That the whole System of Theology in the Christian World, at this day, is founded on an idea of Three Gods, arising from the Doctriixe of a Trinity of Persons 30 — 3S 167 rONTKNTS. SeotiMik VI. That the Tenets of the aforesaid Theoloffy appear to be errone- ors, after the idea of a Trhiity of Persons, and the consequent idea of Three Gods, has been rejected, and the idea of One God. in Whom there is a Divine Trinity, received in its stead. 39, 40 VII. That then true saving Faith, whicli is a Faith in One God, united with Good Works, is acknowledged and received 41,42 Vin. And that this is a Faith in God the Saviour Jesus Christ, which in its simple Form is as follows : — I. That there is One God, in Whom is a Divine Trinity, and that He is the Lord Jesus Christ. II. That saving Faith is to believe iu Him. III. That Evils ought to be shunned, because they are of the Devil and from the Devil. TV". That Good Works ought to be done, be- cause they are of God and from God. V. And that they ought to he done by Man as of Himself, but with a belief that they are from the Lord operating in him by him 43. 44 IX. That the Faith of the present day has separated Religion from the Church, since Religion consists in the acknowledgment of One God, and iu the Worship of Him, from Faith grounded in Charity. 45, 46 X. That the Faith of the present Church cannot be conjoined with Charity, and produce any Fruits, which are Good Works 47 — 50 XI. That there results a Worship of the Jlouth and not of the I^ife from the Faith of the present Church, whereas the Worship of the Mouth is accepted by the Lord, in proportion as it proceeds from the Worship of the Life 51, 52 XII. That the Doctrine of the present Church is interwoven with many Paradoxes, which are to be embraced by Faith ; and that therefore its Tenets gain admission into the Memory only, and not into any part of the Understanding above the Memory, but merely into contirmations below it 53 — 57 XIII. That the Tenets of the present Church cannot be learnt and retained without great difficulty, nor can they be preached or taught without using great care and caution to conceal their nakedness, because sound reason neither discerns nor perceives them 68, 59 XIV. That the Doctrine of the Faith of the present Church ascribes to God human properties ; as that He beheld Man from anger, that He required to be reconciled, that He is reconciled through the Love He bore towards the Son, and by His intercession ; and tliat He required to be appeased by the sight of His Son's sufferings, and thus to be brought back to Mercy ; and that He imputes the Righteousness of His Son to an unrighteous Man who supplicates it from Faith alone ; and that thus from an Enemy Ho makes Him a Friend, and from a Child of Wrath a Child of Grace 60-68 XV. That the Faith of the present Church has produced monstrous Births ; for instance, instantaneous Salvation by an imme- diate Act of Jlercy ; Predestination ; the notions that God has no respect unto the Actions of Men, but iinto Faith alone ; that there is no connection between Charity and Faith ; that Man in Conversion is like a Stock, with many more Here- 168 CONTKNTS. Sectiou* Bies of tilt same kiiul ; likewise couceruing the Sacraments of Baptism aud the Holj Supper, as to the advantages reasonably to be expected from them, when considered ac- cording to the Doctrine of Justification by Faith alone ; as also with regard to the Person of Christ : and that the Heresies from the first Ages to the present day, have sprung up from no other source than from the Doctrine founded on the idea o-' Three Gods 64—09 XVI. That the last State ol .he present Church, when it is at an end, is meant by the Consummation of the Age, and the Coming of the Lord at that Period, Matt. xxiv. 3 70—73 XVII. That the Infestation from Falses, and thence the Consum- mation of every Truth, or the Desolation which at this day prevails in the Christian Churches, is meant by the great Affliction, such as was not from the Beginning of the World, nor ever shall be, Matt. xxiv. 21 74—76 XVIII. That there would be neither Love, nor Faith, nor the Knowledge of Good aud Truth, in the last Time of the Christian Church, when it draws to an end, is understood by these words in the same 24th chapter of Matthew, "After the affliction of those days, the Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall li-om Heaven, and the Powers of the Heavens shall be shaken," verse 29. 77— fil XIX. That they who are in the present justifying Faith, are meant by the He-Goats in Daniel and in Matthew 82—86 XX. Thut they who have confirmed themselves iu the present justifying Faith, are meant in the Apocalypse by the Dragon and his two Beasts, and by the Locusts ; and that this same Faith, when confirmed, is there meant by the great City which is spiritually called Sodom aud Egypt, where the two Witnesses were slain, as also by the Pit of the Abyss, whence the Locusts issued 87 — 90 XXI. That unless a New Church be established by the Lord, no one can be saved ; and that this is meant by these words, " Unless those days should be shortened, there should no flesh be saved," Matt. xxiv. 22 91—94 XXn. That the Opening and Rejection of the Tenets of the Faith of the present Church, and the Revelation and Reception of the Tenets of the Faith of the New Church, is meant by these words in the Apocalypse : " He that sat upon the Throne said. Behold I make all things new ; and He said unto me. Write, for these Words are true and faithful," chap. xxi. 5 95-98 XXIH. That the New Church about to be established by the Lord, is the New Jerusalem, treated of in the Apocalypse, chap. xxi. and xxii., which is there called the Bride and the Wife of the Lamb 99 -101 XXIV That the Faita of the New Church cannot by any means be together with the Faith of the former Church, and that in case tliey be together, such a collision and conflict will 169 CONTENTS. Sections ensue, as to destroy every thing relating to the Church in Man 102—104 XXV. That the Roman Catholics of this day know nothing of the Imputation of the Merit of Christ, and of Justification by Faith therein, into which their Church was first initiated, because it is entirely concealed under their external Forms of Worship, which are numerous ; for which reason, there- fore, if they recede but in part from their external Forma of Worship, and immediately approach God the Saviour Jesus Christ, and administer the holy Eucharist in botl kinds, they may be brought into the New Jerusalem, or the New Church of the Lord, more easily than the Reformed.. 105 — IDS Remarks ou Imputation 109—113 First Memorable Relation from the Apocalypse Revealed 114 Second ditto 115 APPENDIX. The Faith of the New Heaven and New Church in its universal Form . 116, III First Memorable RelatioL from the Apocalypse Revealed 118 Second ditto 119 Third ditto 120 ir A BRIEF EXPOSITION DOCTRINE OF THE NEWCHUECH. 1. SEYEE.AL works and tracts having been pnblished by me, during some years past, concerning the Kew Jerusalem, whereby is meant a New Church about to be established by the Lord ; and the Apocalypse having been revealed ; I have come to a determination to lay before the world a complete view of the doctrine of that church in its full extent. But, as this is a work of some years, I have thought it advisable to draw up some sort of sketch thereof, in order that a general idea may first be formed of that church and its doctrine ; becanse when general principles precede, then the several particulars will appear at full in a clear light, for these enter into general prin- ciples, as things homogeneous into their proper receptacles. This compendium, however, is not designed for critical exam- ination, but is only ottered to the world by Avay of informa- tion, as its contents will be proved at large in the work itself. But it is necessary first to state the doctrinals at present maintained concerning justification, that the following con- trast between the doctrines of the present church, and those of the New Church, may be clearly understood. THE DOOTRENALS OF THE ROMAN CATHOLICS CONCERNING JUSTIFI- CATION, FROM THE COUNCIL OF TRENT. 2. In the bull of Pope Pius lY., dated 13th November, J 564, are the following words : " I embrace and receive every thing, both generally and particularly, which the most holy Council of Trent hath determined and declared concerning Original Sin a?id Justification^ 3. From the Council of Trent ^ concerning Original Sin. if) That Adam, by his transgression, experienced an entire change and depravation of nature, both in body and soul ; and 171 3, -i A BKIEF EXPOSITION OF THE that tlie ill elFects of Adam's transgression were not confined to himself, but also extended to his posterity' ; and that it not only ti'ansmitted death and corporal suft'erings upon all man- kind, but likewise sin, which is' the death of the soul, Sess. v. 1, 2. ('') That this sin of Adam, which originally was a single transgression, and has been transmitted by propagation, and not by imitation, is so implanted in the nature of every man, as to be his own, and cannot be done away by any other means than by the merits of the only Saviour our Lord Jesus Christ, who has reconciled us to God by His blood, being made unto ns righteousness, sanctitication, and redemption, Sess. v. 3. {"■) That by the transgression of Adam, all men lost their inno- cence, and became unclean, and by nature the children of wrath, Sess. vi. chap. 1. 4. Concerning trustification. {^) That our heavenly Father, the Father of Mercies, sent Christ Jesus His Son into the world, in the blessed fullness of time, as well to the Jews who were under the law, as to the Gentiles who follov/ed not after right- eousness, that they might all lay hold of righteousness, and receive the adoption of sons. Him God offered to be a propiti ation through faith in His blood, not only for our sins, but like- wise for the sins of the whole world, Sess. vi. chap. 2. C*) Kev- ertheless all do not receive the benefit of His death, but only they to whom the merit of His passion is communicated ; so that unless they are born again in Christ, tlie^^ can never be justified, Sess. vi. chap. 3. (*=) That the beginning of justifi- cation is to be derived from the preventing grace of God through Cln-ist Jesus, that is, from His call, Sess. vi. chap. 5. ('^) Tliat men are disposed to righteousness, when, being stirred up by Divine grace, and conceiving faith by hearing, they are freely moved towards God, believing those things to be true which are divinely revealed and promised ; and. especially this, that the ungodly are justified by God through His grace, through redemption, which is by Christ Jesus ; and when, being con- vinced of sin from the fear of Divine justice, by which they are profitably disquieted, they are encouraged to hope, and to trust that God, for Christ's sake, will be propitious to them, Sess. vi. chap. 6. ('') That the consequence of this disposition and pre- paration is actual justification, which is not only a remission of sins, but likewise a sanctification and renovation of the interior man by the reception of Divine grace and gifts, whereby man from being unrighteous becomes righteous, and from being an enemy a friend, so as to be an heir according to the hope ol eternal life, Sess. vi. chap. 7. {'^) The Jinal cause of justification is the glory of God and of Christ, aiu( lite eternal. The ejficie?it cause is God, who freely cleanses and sanctifies. Tiie meiHtorious cause is the dearly-beloved and only-begotten Son of God, our Lord Jesus Chrift, who when we were enemies, through the 172 D0CTEINT5 OF THE NKW CIIUKCII. 5 great love wlierewitli He lov^ed ns, by His most liolj passion upoij the cross merited for ns justification, and made satisfac- tion for us to God the Father. The instntmental cause is the sacrament of baptism which is a sacrament of faith, without which none can ever be justified. The/brma^ cause is the sole righteousness of God ; not that whereby He is righteous Him- self, but that whereby He makes us I'ighteous, with which be- ing gifted by Him, we are renewed in the spirit of our mind; and are not only reputed righteous, but are truly called righte- ous, and are so in reality, each according to that measure which the Holy Spirit imparts to every one as it pleases Him, Sess. vi. chap. 7, § 2. (*) That justification is a translation from that state, wherein man is born a child of the fii'st Adani, into a state of grace and adoption among the sons of God by the second Adam, our Saviour Jesus Christ, Sess. vi. chap. 4. 5. Concerning Faith^ Chainty^ Good Worlcs^ and Merits. (®) When the apostle declares, that man is justified by faith, and freely, these words are to be understood in the sense wherein the Catholic church has uniformly held and expressed them ; to wit, that we are said to be justified by faith, because faith is the commencement of man's salvation, the foundation and root of all justification, without which it is impossible to please God, and attain to the fellowship of His children. But we are said to be justified freely, because none of those things which pre- cede justification, whether faith or works, merit the actual grace of justification ; for if it be grace, it is not of works, otherwise grace would not be grace, Sess. vi. chap. 8. C*) Al- though none can be righteous, but they to whom the merits of the passion of our Lord Jesus Christ are communicated, never- theless that is effected in justification, when by the merit of the same most holy passion, the love of God is infused by the Holy Ghost into the hearts of those who are justified, and abides in them. Hence in the act of justification, man receives, together with the remission of his sins, all these things infused into him at once by Jesus Christ, in whom he is ingrafted by faith, hope, and charity. For faith, unless charity be added to it, neither unites perfectly to Christ, nor constitutes a living member of His body, Sess. vi. chap. 7, § 3. i^) That Christ is not only a Kedeemer in whom they have faith, but also a Lawgiver, whom they obey, Sess. vi. chap. 16, can. 21. (-') That faith without works is dead and vain, because in Cin-ist Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love : for faith without hope and charity cannot avail unto eternal life ; wiierefore also they hearken to the word of Christ, "■ If thou wilt enter into life, keep the com- mandments." Thus they who are born again, receiving true Christian righteousness, are commanded to keep it white and unspotted, as their first robe, ariven them by Jesus Christ, 173 5, 6 A ■brif:f kxposition of the instead of tliat wliicli Adam lost both for himself and us by hia disobedience, that they may present it before the tribunal of our Lord Jesus Christ, and obtain eternal life, Sess. vi. chap. 7, § 4. (*) That there is a continual influx of power from Jesu& Christ Himself into those who are justified, as from a head into the members, and from a vine into the branches ; which power always precedes, accompanies, and follows their good works, and without which they could not by any means be acceptable and meritorious in the sight of God ; wherefore we are to be- lieve, that nothing more is wanting to those who are justified, but they may be fully assured, that by those works which have been wrought in God, they have merited eternal life, which will be bestowed upon them in due time, Sess. vi. chap. 16, (f) When we speak of our own righteousness, we do not m.ean as though it were our own from ourselves ; foi- that which is termed our righteousness, is the righteousness of God, being infused into us by God through the merit of Christ. Far be it therefore from any Christian man to trust or glorj'- in himself, and not in the Lord, whose goodness towards us men is so great, that he vouchsafes to regard those things as our merits, which are His own gifts, Sess. vi. chap. 16. (s) For of ourselves, as of ourselves, we can do nothing ; but by His co-operation, who strengthens us, we can do all things. Thus man has not whereof to glory, but all our glory is in Christ, in Whom wo live, in Whom we merit, in Whom we make satisfaction, bring- ing forth fruits worthy of repentance, which have their efficacy from Him, are offered unto the Father by Him, and are ac- cepted by the Father through Him, Sess. xiv. chap. 8. (h) Who- soever shall say that man may be justified in the sight of God, b}'' his own works, which are done either through the powers of human nature, or through the teaching of the law, without Divine grace through Christ Jesus, let him be accursed, Sess. vi. can. 1. (') Whosoever shall say that man may believe, hope, and love, (that is, have faith, hope, and charity,) as is neces- sary in order that the grace of justification may be conferred upon him, without the i)re venting inspii*ation of the Holy Spirit, and His assistance, let him be accursed, Sess. vi. can. 2. (}) Whosoever sliall say that man is justified without the righte- ousness of Christ, whereby He has merited for us, let him be accursed, Sess. vi. can. 10. Not to mention many more pas- Bages, principally relating to the conjunction of faith with charity or good works, and condemning their separation. 6. Concemmg Free-unU. (i) That free-will is by no means destroyed by Adam's sin, although it is debilitated and warped thereby, Sess. vi. chap. 1. {^) Whosoever shall say that the free-will of man, when moved and stirred up by God, cannot at all co-operate by concurring with God, who stirs it up and calls it, whereby man may dispose and prepare himself to 174 DOCTKLNE OF THE NEW CllUKCU. 7, receive the grace of justificat'on ; or that he cannot dissent if he woukl, but that, like a thing inanimate, he is merely pas- sive, and has not the least power of action, let him be ac- cursed, Sess. vi. can. 4. 7. The Doctrinals of the Roman Catholics concerning Justi' fication^ as collected from the Decrees of the Council of Trent, may he summed up and arranged in a sei'ies thus. That the sin of Adam is transfused into the whole humaii race, whereby his state, and likewise the state of all men, became perverted, and alienated from God, and thus they were nuide enemies and children of wrath ; that therefore God the Father graciously sent His son to reconcile, expiate, atone, satisfy, and thus to redeem, by being made righteousness. That Clirist accom- plished and fultilled all this, by offering up Himself a sacrifice to God the Father upon the cross, and thus by his passion and blood. That Christ alone has merited, and that this His merit is graciously imputed, attributed, applied, and transferred to the man who is recipient thereof, by God the Father through the Holy Spirit ; and that thus the sin of Adam is removed from man ; concupiscence however still remaining in him as an Incentive to sin. That justification is the remission of sins, and that from thence a renovation of the interior man takes place, whereby man from an enemy becomes a friend, and from being a child of wrath, a child of grace ; and that thus union with Christ is effected, and the regenerate person becomes a living member of His body. 8. That faith comes by hearing, when a man believes those things to be true which are revealed from heaven, and trusts in the promises of God. That faith is the beginning of man's salvation, the foundation and root of all justification, without which it is impossible to please God, and enter into the fellow- sliip of His children. That justification is brought about by faith, hope, and charity ; and that unless faith be accompanied by hope and charity, it is not living but dead, and incapable of effecting union with Christ. That it is man's duty to co-operate ; that he has the power to approach and recede, otherwise nothing could be given unto him, for lie would be like an inanimate corpse. That inasmuch as the reception of justification renews man, and as this is effected by the application of the merit of Christ, during man's co-operation, it follows that works are meritorious ; but inasmuch as they are done from grace, and by the Holy Spirit, and as Christ alone has merited, therefore God considers His own gifts in man as meritorious ; whence it follows, that no one ought to attribute any thing of merit to himself. 175 9 11 A BKIEF KXP0£1TI()N OF THE THE DOCTKINAiS OF THE PROTESTANTS CONCEENING JUSTIFICA'nONj FKOM THE FORMULA CONCORDIA. 9. The book from whence the following extracts are collected, is called Formula Goncordm^ or Formula of Concord., and was composed by persons attached to the Augsburg confession ; and as tlie pages will be cited where the quotations are to be met with, it is proper tc observe, that I have made use of the edition pi-inted at Leipsic in the year 1756. 10. From the Formida Concor dice, concerning Original Sin. (^) That since the fall of Adam, all men naturally descended from him are born in sin, which brings damnation and eternal death upon those who are not regenerated, and that the merit of Christ is the only means whereby they are regenerated, con- sequently the only remedy whereby they are restored, page 9, 10, 52, 53, 55, 317, 611, 611:, and Appendix, p. 138, 139. (b) That original sin is such a total corruption of nature, that there is no spiritual soundness in the powers of man eithei- as to his soul or body, p. 574. {^) That it is the source of all actual sins, p. 317, 577, 639, 640, 942, Appendix, p. 139. (d) That it is a total absence or privation of the image of God, p. 640. (e) That we ought to distinguish between our nature, sucli as God created it, and original sin which dwells in oui' nature, p. 645. (f ) Moreover, original sin is there styled the work of the devil, spiritual poison, the root of all evils, an accident and a quality ; whereas our nature is there styled the work and crea- ture of God, the personality of man, a substance, and an essence ; and that the difference between them is the same as the difference between a man infected with a disease and the disease itself 11. Concerning Justification hy Faith. The general principles are these. {^) Tliat by the Word and sacraments the Holy Ghost is given, who effects faith when and where he pleases, in those who hear the gospel. (^) That contrition, justification by faith, renovation, and good works, follow in due order ; that they are to be properly distinguished one from the other ; and that con- trition and good works do not avail any thing unto salvation, l)ut faith alone. (*^) That justification by faith alone, is remis- sion of sins, deliverance from damnation, reconciliation with the Father, adoption as sons, and is effected by the imputation of the merit or righteousness of Christ. ( that the position, that good woi-ks are necessary to salvation, is to be rejected, because it takes away the comfort of the gosj)el, gives i:i2] 177 18 A BRIEF EXrOSrrijN OF THE occasion to doubt of tlie grace of God, instils a conceit oi self- righteousness, and because they are admitted by the Papists to support a bad cause, p. 704. (') The expression that good works are necessary to sals'ation, is rejected and condemned, ]). 591. C') That expressions, implying that good works are neces- sary unto salvation, ought not to be taught and defended, but ratl)er exploded and rejected by the churches as false, p. 705. (') That works, which do not proceed from a true faith, are ir fact sins in the sight of God, that is to say, they are defilea with sin, because a corrupt tree cannot bring forth good fruit, p. 700. ("') That faith and salvation are neither preserved not* retained by good works, because tliese are only evidences that the Holy Spirit is present, and dwells in us, p. 590, 705, Appendix, p. 174. (°) That the Decree of the Council of Trent is deservedly to be rejected, which affirms that good works preserve salvation, or that justification by faith, or even faith itself, is maintained and preserved, either in the whole, or in the least part, by our works, p. 707. 13. Particvlars from the Forniula Concordice^ conGerning the Fruits of Faith. (^) Tli at a difference is to be observed between the works of the law, and the M'orks of the Spirit and that the works which a regenerate person performs with a free and willing mind are not works of the law, but works of the Spirit, which are the fruits of faith ; because they who are born again are not under the law, but under grace, p. 589, 590, 721, 722. (") That good works are the fruits of re- pentance, p. 12. (*) That the regenerate receive by faith a uew life, new affections, and new works, and that tliese are fe-oni faith in repentance, p. 134. {^) That man after conver- sion and justification begins to be renewed in his mind, and at length in his understanding, and that then his will is not inac five or backward in ])erforming daily exercises of repentance, p. 582, 673, 700. (e)That we ought to repent as well on account of original sin, as on account of actual sins, p. 321, Ap[)endix, p. 159. (f) That repentance with Christians continues until death, because they have to wrestle with the remains of sin in the flesh as long as they live, p. 327. (=) That we must enter u])on, and advance more and more in the practice of the law of the decalogue, j). 85, 86. {^) That the regenerate, although delivered from the curse of the law, ought nevertheless still to exercise thetaselves in the Divine law, p. 718. (') That the regenerate are not Avithout the law, though not under the law, for they live according to the law of the Lord, p. 722. (i^)That the law ought to be considered by the regenerate as a rule of religious lile, p. 596, 717, Appendix, p. 156. {}) That the regeneiate do good works, not by constraint, but of their own accord and freely, as though they had received no command, had heard "jf no threatenings, and expected no reward, p. 596, 178 DOCTKINE OF THE NEW CHUUCII. 13 14 701. (") That with them faith is always occupied in some good work, and he who does not thus perform good woj-ks, is desti- tute of true faith, for where there is faith, there will be also good works, p. 701. (") That charity and good fruits follow faith and regeneration, p. 121, 122, 171, 188, 692. (") Faith and works agree well together, and are inseparably connected ; but faith alone lays hold of the blessing without works, and yet it is not alone ; hence it is that faith without works is dead, p. 692, 693. (I') That after man is justilied by faith, his faith being then true and alive is operativ' e by charity, for good works always follow justifying faith, and are most certainly discovei'ed with it; thus faith is never alone, but always accompanied by hope and charity, p. 580. (i) We allow, that where good works do not follow faitli, in such case it is a false and not a true faith, p. 336. (■") That it is as impossible to separate g^o<^- works from faith, as heat and light from tire, p. 701. (**) That as the old Adam is always inherent in onr very nature, the regenerate have continual need of admonition, doctrine, threa1> enings, and even the chastisements of the law, for they hp.^ reproved and corrected by the Holy Spirit through the law, p. 719, 720, 721. (t) That the regenerate must wrestle with tKo old Adam, and that the flesh must be kept under by exhorta- tions, threatenings, and stripes, because renovation of life by faith is only begun in the present life, p. 595, 596, 724. (")Tliat there remains a perpetual wrestling between the flesh and the spirit, in the elect and truly regenerate, p. 675, 679. (") That the reason why Christ promises remission of sins to good woi'ks, is, because the^^ follow reconciliation, and also because good fruits must necessarily follow, and because they are the signs of the promise, p. 116, 117. {^) That saving faith is not in those who have not charity, for charity is the fruit which infal- libly and necessarily follows true faith, p. 688, (') That good works are necessary on many accounts, but not as a meritorious cause, p. 11, 17, 64, 95, 133, 589, 590, 702, Appendix, p. 172. (aa) That a regenerate person ought to co-operate with the Holy Spirit, by the new gifts and powers which he has received, but in a certain way, p. 582, 583, 674, 675, Appendix, p. 144. {^^) In the Confession of the Ckurches in the Low Countries^ which was received in the Synod of Dort^ we read as foUoios : " Holy faith cannot be inactive in man, for it is a faith working by charity ; and works, which proceed from a good root of faith, are good and acceptable in the sight of God, as being fruits of a good tree ; for we are debtors unto God to do good works, but God is no debtor unto us, inasmuch as it is God that doeth them in us." 14. Concerning Merits, from the Formula Concordice. («) That it is false, that our works merit remission of sins ; false, that men are accounted righteous by the righteousness of rea- 179 14 A BRIEF EXJ'USITION OF THE son ; and false, that reason of its own strength is capable of lovino- God above all things, and of keeping His law, p. 64 C^) Tliat iaith does not justify because it is in itself so good a work, and so excellent a virtue, but because it lays hold of the merit of Christ in the promise of the gospel, p. 76, 684. (c) Tl)at the promise of remission of sins, and justilicatiou for Christ's sake, does not involve any condition of merit, because it is freely oifered, p. 67. {'^) That a sinner is justilied in the sight of God, or absolved from ids sins, and from the most just sentence of damnation, and adopted into the number of the children of God, without any merit of his own, and without any works of his own, whetiier past, present, or future, of mere grace, and only on account of the sole merit of Christ, which is imputed to him for righteousness, p. 684. («) That good works follow faith, remission of sins, and regeneration ; and whatever of pollution or imperfection is in them, is not accounted sinful or defective, and that for Christ's sake ; and thus that the whole man, both as to his person and his works, is rendered and pronounced righteous and holy, out of mere grace and mercy in Clirist, shed abroad, displayed, and magni- iied towards us ; wherefore we cannot glory on account ot merit, p. 74, 92, 93, 336. (f) He who trusts in works, think- ing he can merit any thing thereby, despises the merit and grace of CJnist, and seeks a way to heaven without Christ, by his own strength, p. 16, 17, 18, 19, (s) Whosoever desires to ascribe something to good works in the article of justiti cation, and to merit the grace of God thereby, to such a man woi'ks are not only unprolitable, but even pernicious, p. 708. (•>) The woi'ks of the decalogue are enumerated,and other necessary works, which God vouchsafes to reward, p. 176, 198. (') We teach, that good works are meritorious, not indeed of remission of sins, grace, and justiiication, but of other temporal rewards, and even spiritual rewards in this life, and after this life, be- cause Paul says, " Every one shall receive a reward according to his labor ;" and Christ says, "Great will be your reward in heaven ;" and it is frequently said, that " it shall be rendered unto every one according to his works ;" wherefore we acknow- ledge eternal life to be a reward, because it is our due according to promise, and because God crowns His own gifts, but not on account of our merits, p. 96, 133, 134, 135, 136, 137, 138 ('') That the good works of believers, when they are performed upon right principles, and directed to right ends, such as God requires from the regenerate, are signs of eternal salvation ; and that God the Father accounts them acceptable and pleasing for Chi-ist's sake, and promises to them excelkmt rewards of the pre sent life, and of that which is to come, p. 708. (•) That although good works n.erit rewards, yet neither from their worthinesa nor titness dc they m-^rit tl o remission of sins, or the glory ot 18t> DOOTKINE OF THE NEW Clll KCH. 14, 15 eternal life, p. 96, 135, 139, &c. Appendix, p. 174. (">) That Christ at the last judgment will pass sentence on good andevil works, as the genuine effects and evidences of men's faith, p. 134 ; Appendix, p. 187. (") That God rewards good works, but that it is of grace that He crowns His own gifts, is asserted in the Confession of the Churches in tJie Low Countries. 15. Concerning Free-will^ from the Formula Concordi(H, (a) That man has not the smallest degree of ability in spiritual things, p. 15, 18, 219, 318, 579, 656, &c., Appendix, p. 141. (b) That man by the fall of his tirst parents is become so totally corrupt, that he is by nature blind with respect to spiritual things which relate to conversion and salvation, and accounts the Word of God as a foolish thing ; and that he is and con- tinues to be an enemy to God, until by the power of the Holy Spirit, through preaclung and hearing of the Word, he is of mere grace, without any the least co-operation on his part, con- verted, gifted with faith, regenerated, and renewed, p. ^h'o., 657. (c) That man is altogether corrupt and dead to what is good, so that in the nature of man, since the fall, and before regeneration, there is not so much as a spark of spiritual strength subsisting or remaining, whereby he can prepare himself for the grace of God, or apprehend it when, offered, or of and by himself be capable of receiving it, or understand, believe, embrace, think, will, begin, perfect, act, operate, co-operate in spiritual things, or apply or accommodate liimself to grace, or contribute any thing towards his conversion, either in the whole, the half, or the least part, p. 656, 658. (<^) That man in spiritual and Divine things, which regard salvation, is like the pillar of salt into which Lot's wife was turned, and like a stock or a stone without life, which have neither the use of eyes, mouth, nor any of the senses, p. 661, 662. . (e) That still man has a locomotive power, by virtue whereof lie can govern his outw^ard members, attend public worship, and hear the Word and the gospel ; but that in his private thoughts he despises it as a foolish thing; and in this respect is worse than a stock, unless the Holy Spirit is efficacious in him, p. 662, 671, 672, 673. (') That still it is /lot with man in his conversion, as in the forming of a stone into a statue, or the stamping an impression upon wax, which have neither knowledge, sense, nor will, p. 662, 681. (s) That man in his conversion is a merely passive subject, and not an active one, p. 662, 681. (h) That man in his conversion does not at all co-operate with the Holy Spirit, p. 219, 579, 583, 672, 676, Appendix, p. 143, 144. (h) That man since the fall retains and possesses the facultj' of knowing natui-al things, as also free-will in some measure to choose natural and civil good, p. 14, 218, 641, 664, Appendix, 142. (i) That the assertions ol certain fathers, and modern doctors, that God draws man, but draws him in a manner consistent with his will, are not con- 181 16, 16 A BRIEF EXPOSITION OF THE sonant with Holy Scripture, p. 582, 583. Q") That man, when he is born again by tlie ])0wer of tlie Holy Spirit, co-operates, though in much weakness, from tlie new powers and gifts, which the Holy Spirit has begun to operate in him at his con- version, not indeed forcibl}^, but spontaneously, p. 582, &c., 673, 671:, 675, Appendix, p. 144. (i) Tliat in the regenerate, not only the gifts of God, but likewise Christ himself dwells by faith, as in His temples, p. 695, 697, 698, Appendix, p. 13() ('») There is a wide difference between baptized persons and persons not baptized ; for it is the doctrine of Paul, that all who have been baptized, have put on Christ,and are truly regenerate, having thereby acquired a freedom of will, that is to say, being again njade free, as Christ testihes, whence they not only hear the Word of God, but are likewise enabled, Ihough in much weakness, to assent and embrace it by faith, p. 675. It is proper to observe, that the foregoing extracts are taken from a book called Formula Concordm^ which was composed by persons attached to the Augsburg confession ; but that nev- ertheless the like doctrines concerning justification hy faith alone are maintained and taught by the members of the Re- formed Church in England and Holland ; wherefore the fol- lowing treatise is inte^ided for all ; see below, n. 17, 18. A SKETCH OF TUB DOCTRINALS OF THE NEW CHURCH. 16. WE now proceed to give a brief Exposition of the Doc- trine of the New Church, which is signified by the New Jeru- salem in the Apocalypse, chap. xxi. and xxii. This doctrine, which is not only a doctrine of faith, but also of life, will be divided in the larger woi-k into three parts. The Fikst Pakt will treat : I. Of the Lord Ood the Saviour, and of tlie Divine Trinity in Him. XL Of the Sacred Scrip- ture, and its Tioo Senses, the Natural and the Spiritual, and of its Sanctity thence derived. HI. Of Love to God and Love towards our Neighbor, and of the Agreement of those Loves with each other. lY. Of Faith, and its Conjunction with those Two Loves. V. The Doctrine of Life from the Corn nnandments of the Decalogue. VI. Of R formation and Re generation. VII. Of Free-will, and Jfafi's Co-operation with the Lord thereby. VIII. Of Baptism. IX. Of the Lloly Supper. X. Of Heaven and Hell. XL Of Mail's Con- junction therewith, and of^ the State of Mmi's Life after Death according to that Conjunction. All. Of Eternal Lift 182 '' DOCTitlNE OF THE NEW CIIUKCH. 16 — 18 The Second Part will treat : I. Of the Co7isu7iimatlon of the Age, or End of the pi^esent Church. II, Of the Coming of the Lord. III. Of the Last .Jtulgment. lY. Of the J^ew Church., which is the New Jerusalem. The Thikd Part will point out the Disagreements hetv^een the Tenets of the present Church, and those of the New Church. But we will dwell a little upon these now, becciuso it is believed both by the clergy and laity, that the present church is in the genuine light of the gospel and in the truths thereof, which cannot possibly be disproved, overturned, or controverted, not even by an angel from heaven : neither does the present church see any otherwise, because it has withdrawn the understanding from faith, and yet has confirmed its tenets by a kind of sight beneath the understanding, for falses may there be coniirmed to such a degree, as to put on the appearance of truths ; and when this is the case, they acquire a fallacious light, before which the light of truth appears as darkness. For this reason we shall here dwell a little upon this subject, mentioning the disagree- ments, and illustrating them by brief remarks, that such as have not their understandings closed by a blind faith, may see them at tii'st as in a kind of twilight, and afterwards as in morning light, and at length, in the large work, as in the light of day. The disagreements in general are as follows. I. 17. That the Churches, which hy the Reformation separates themselves from the Roman Catholic Church, dissent in various points of doctrine / hut that they all agree in the articles concern- ing a Trinity of Persons in the Godhead, Original Sin from Adam, Imputation of the Merit of Christ, and Justif cation hy Faith alone. BRIEF ANALYSIS OF THE ABOVE PROPOSITION. 18. The churches which by the Heformation separated thein- selves from the Romish church, are composed of such as call themselves Evangelical and Ret'ormed, likewise Protestants, or, from the names of their leaders, Lutherans and Calvinists, among which the church of England holds the middle place: we shall say nothing here of the Greek church, which long ago separated from the church of Rome. That the Protestant churches dissent in various things, particularly concerning the holy supper, baptism, election, and the person of Christ, is well known to many ; but that they all agree in the articles of a trinity of persons in. the Godhead, original sin, imputation of the merit of Christ, and justification by faith alone, is not uni- versally known. Tli e reason of this is, because few persona apply themselves to inquire into the ditierencts of sentiment 183 10 — 21 A BRIEF EXl'OSITION OF THE inaintaincd by different cliurches, and consequently few under- stand wherein they agree : it is on'.y the clergy that study the tenets of their church, while the laity i-arely enter deeply into tiiem, and consequently are unacquainted with differences in opinion. That nevertheless they agree in the four articles above-mentioned, both in their general principles, and in many of the particulars, will appear evident to any one who will be at the pains to consult their books, or attend to their sermons. This, however, it is necessary to make the reader acquainted with, on account of what follows. II. 19. That the Roman Catholics, Vefore the Reformation^ held and tauglit exactly the sam,e things as the Reformed did after it, in res^pect to the four articles ahove-mentioned, namely, a Trinity of Persons in the Godhead, Original Sin, the Imjnita- tion of the Merit of Christ, and Justification hy Faith therein, only witli this difference, that they conjoined that Faith with Charity or Good Works. BRIEF ANALYSIS. 20. That there is such a conformity between the Koman Catholics and the Protestants in these four articles, as hardly to be any mateiial difference, except that the former conjoin faith and charity, Avhile the latter divide between them, is scarcely known to any one, and indeed is so generally unknown, that the learned themselves will be ready to wonder at the assertion. The reason of this ignorance is, because the Roman Catholics rarely approach God our Saviour, but instead of Him, the Pope as His vicar, and likewise the saints ; hence they have deeply buried in oblivion their tenets concerning the imputa- tion of the merit of Christ, and justification by faith. Tiuit never- theless sncli tenets are received and acknowledged by them, evidently appears from the Decrees of the council of Trent, quoted above, n. 3, 4, 5, 6, 7, 8, and confirmed by Pope Pius IV., n. 2. If these be compared with the tenets extracted from the Augsburg Confession, and from the Formula Concordiae thence derived, n. 9, 10, 11, 12, the difference between them will be found to consist more in words than in substance. Tiie doctors of the church, by reading and comparing the above passages together, may indeed see some conformity between them,"but still rather obscurely; that these therefore, as well as those wiio are less learned, and also the laity, may be fully satisfied in this matter, the subject shall be more cleail} illus- trated in what follows. HI. 21. That the leading Reformers, Luther, Melaneihon, and Calviii, retaiiu i all the tenets concerning aTrinity of Persons in 184 DOCTKINE OF THE NEW CIIUEOH. 22, 23 llie Godhead^ Original Sin^ Imputation of the Merits of Christ, and Justification by Faith ^ just as they were and had been among the Roman Catholics ', but that they separated Charity or Good Works frotn tJiat faith, and declared that they were not at the same time of a saving ejjicacy, with a view to be to- tidly severed frotn the Roman Catholics as to the very Essen- tials of the Church, which are Faith and Charity. BRIEF ANALYSIS. 22. Tliat tlie four articles above mentioned, as at present taught in the reformed churches, Avere not new, and first broached by those three leaders, but were handed down from the time of the council of Nice, and taught by the writers after that period, and thus preserved in the Romisli church, is very plain from ecclesiastial history. The reason why the Roman Catholics and the reformed agree in the article of a trinity of persons in the Godhead, is, because they both ac- knowledge the three creeds, the Apostles', the Nicene, and the Athanasian, in which a trinity is taught. That they agree in the article of the imputation of the merit of Christ, is plain from the extracts from the council of Trent, n. 3 to 8, compared with those from the Formula Concordise, n. 10 to 15. Their agreement in the article of justification, shall now be the sub- ject of discussion. 23. The doctrine maintained by the council of Trent, con- cerning justifying faith, is as follows: "It has always been the uniform opinion of the Catholic church, that faith is the be- ginning of man's salvation, the foundation and root of all justification, without which it is impossible to please God, and attain to the fellowship of His children," see above, n, 5 (a). Also, "Tliat faith comes by hearing the Word of God," n. 4 (<=). Moreover that that Romish council conjoined faith and charity, or faith and good works, may clearly be seen from the quotations above, n. 4, 5, 7, 8. But that the reformed churches, from their leaders, have separated them, declaring salvation to consist in faith, and not at the same time in charity or works, to the intent that they might be totally severed from the Roman Catholics, as to the very essentials of the church, which are faith and charity, I have frequently heard from the above- mentioned leaders themselves. As also, that they established such separation by the following considerations, namely, that no one can do any good tiling available to salvation of himself, nor can fulfil the law ; and moreover, [that good works should be excluded] lest thereby any merit in man should enter into faith. That from these principles, and with this view, they ex- chided the good works of charity and faith, and thereby also from salvation, is plain from the quotations from the Formula Concordiae above, n. 12; among which are these : " That faith 186 84: — 26 A BRIEF i£xrosrriON ov the does not justify, as being formed by charity, as the Papists allege, n. 12 (*>) : that the position, that good works are neces sary to salvation, onglit to be rejected iipon many account?, and among others, because they are accepted by the Papists to support a bad cause, n. 12 (*>) : that the decree of the council ot Trent that good works preserve and retain salvation and faith, is deservedly to be rejected," n. 12 (") : not to mention other passages to the same purport. That still, however, the Reformed conjoin faith and ciiarity into one essential of salvation, and only differ from the Roman Catholics respecting the quality of works, will be shown in the following article. lY. 24. That nevertheless the leading Reformers adjoined good works, and even conjoined them,, to their faith, hut in man as a passive subject : whereas the Roman Catholics conjoin them in tnan as an active subject / and that notwithstanding there is actually a conformity between the one and the other as tofaithy works, and merits. BRIEF ANALYSIS. 25. That the leading Reformers, although tliey separated faith and chai-ity, did still adjoin and even conjoin them, but would not admit of their being nnited into one, so as to be both together necessary to salvation, is evident from their books, serraonis, and declarations ; for after they have separated them, they conjoin them, and even express this conjunction in clear terms, and not in such as admit of two senses ; as for instance in the following. That faith after justification is never alone, but is always accompanied by charity or good works, and if not, that such faith is not a living but a dead faith, see above, n. 13 (") (p) (n) (r) (y) (b'') : nay, that good works necessarily follow faith, n. 13 (") (y) {^) : and that the regenerate person, by new powers and gifts, co-o})erates with the Holy Spirit, n. 13 (aa). That the Roman Catholics teach exactly the same doc- trines, is plain from the passages collected from the council ot Trent, n. 4, 5, 6, 7,8. 26. That the Reformers profess nearly the same things with the Roman Catholics concerning the merits of works, is evident from the following quotations from the Formula ConcordicB. Tliat good works are rewarded by virtue of the promise and by grace, and that from thence they merit rewards both tempoi-al and spiritual, n. 14 (') (■*) (') (") : and that God crowns His own gifts with a reward, n. 14 {^) ("). The like is asserted in the council of Trent, namely. That God of His grace makes His own gifts to be merits, n. 5 ij) : and moreover, that sal- vation is not of works, but of promise and grace, because it 186 DOCTKINE OF THE NKW CHURCH. 27 S9 ifi God who operates tliem by His Holy Spirit, n. 5 (e) (<") (g) 27. From comparing the one and the other, it appears at tlie first view, as thougii there was an entire conformity between them ; but lest this should be the case, the reformers distin- guished between the works of the law proceeding from man's purpose and will, and works of the Spirit proceeding from faitii as from a free and spontaneous source, which latter they de- nominated the fruits of iaith, as may be seen above, n. 11 ('i) (1), and n. 13 {'') (•) ('), and n. 15 (k). Hence, on an accurate examination and comparison, there does not appear to be any difference in the works themselves, but only in the quality of them, namely, that the latter sort proceed from man as from a passive subject, but the former as from an active subject ; consequently they are spontaneous when they proceed from man's understanding, and not at the same time from his will. This is said, because man, wdiile he does good works, cannot but be conscious that he is doing them, and consciousness is from the understanding. Nevertheless, as the Reformed like- wise preach u]) the exercise of repentance, and wrestlings with the flesh, n. 13 (d) (e) (f) (g) (h) (kj^ and these cannot be done by man but from his purpose and will, and thus by him as from liimself, it follows, that there is still an actual conformity. 28. As regards free-will in conversion, or in the act of justi- fication, it appears as if their sentiments were entirely opposite to each other ; but that they still accord together, may be seen, if we duly consider and compare the passages transcribed from the council of Trent, n. 6 (^) (^), with those from the Fonnula, Concordim^ n. 15 (">) ; for in Christian countries all are baptized, and from thence are in a state of free-will, so as to be enabled not only to hear the Word of God, but likewise to assent to the same, and embrace it by faith ; consequently no one in the Christian world is like a stock. 29. Hence then appears the truth of what is asserted in n. 19 and n, 21, namely, that the Reformers derived their opinions concerning a trinity of persons in the Godhead, original sin, the imputation of the merit of Christ, and justification by faith, from the Roman Catholics. These things have been advanced, in order to point out the oiMgui ol their tenets, especially the origin of the separation of faith from good works, or the doctrine of faith alone, and to show that it was with no other view than to be severed from the Roman Catholics, and that, after all. their disagreement is more in Avords than in realit3^ From the passages above adduced, it very evidently appears upon what foundation the faith of the Reformed churches has been erected and from what inspiration it took its rise. 18T 80 — 32 A BRIEF EXPOSITION OF THE V. 30. That the whole system of Theology in the Chiistian world, at this day, is founded on an idea of Three Gods, arising from the Doctrine of a Trinity of Persons. BRIEF ANALYSIS. 31. We will first saj something concerning the origin or «ource from whence the idea of a trinity of persons in theGod- liead, and thereby of three Gods, proceeded. There are three Creeds, entitled the Apostles', the Niceiie, and the Athanasian, which specifically assert a trinity : the Apostles' and the Nicene aesert simply a trinity, but the Athanasian a trinity of persons. These three Creeds are to be met with in many of our Psalters, the Apostles' Creed next the Psalm which is sung, the Niceiie after the Decalogue, and the Athanasian apart by itself.* The Apostles' Creed was written after the times of the Apostles ; the Nicene Creed at the Council of Nice, a city of Bithj-nia, whereunto all the bishops m Asia, Africa, and Europe, were summoned by the Emperor Constantine, in the year 318 ; but the Athanasian Creed was composed since that council by one or more persons, with an intent utterly to overthrow the Arians. and was afterwards received by the churches as oecumenical. In the two former creeds the confession of a trinity was evident, but from the third or Athanasian Creed the profession of a trinity of persons was spread abroad : that hence arose the idea of three Gods, shall now be shown. 32. That there is a Divine Trinity, is manifest from the Lord's words in Matthew : " Jesus said., go malie disciples of all nations^ haptlzing them in the name of the Father., of the Son, and of the Holy Spirit^'' chap, xxviii. 19; andtVom these words in the same Evangelist: " ITV^en Jesus ivas haptiztd., lo., the heavens were opened unto IJim, and He saio the Holy Spirit descending like a dove, and Goniing \ipon. Him., and lo, a voice from heaven., thisis My heloved Son, in whom I am, well pleased^'' chap. iii. 16, 17. The reason why the Lord sent His disciples to baptize in the name of the Father, Son and Holy Spirit, Mas, because in Him then glorified there was a Divine Trinity ; for in the preceding verse 18, He says, ^//^wi^Jt^y is given unto Me in heaven and in earth f and in the 2()th verse following, Lo, lam with j ou all the days^even unto tlie consummation of the age ;" thus He spoke of Himself alone, and not of three. And in John : " TJie Holy Spirit was not yet, Ijecause Jesus was not yet glorified,^'' chap vii. 39. The former words He uttered after His glorification, and His glorification was His complete unitiou with His Father, Who was the Essential Divine [Principle] iu * This relates to the Protestant churches on the QoniinQwi.— Editor. IBS DOCTRINE OF THE NEW CHURCH. 33 — 35 Him from conception ; and the Holy Spirit was the Divine [Principle] proceeding from Him after His glorification ; John XX. 22. 33. The reason why the idea of three Gods has principally arisen from the Athanasian Creed, wiiere a trinity of persons is tanglit, is, because the word i^erson begets such an idea, which is further implanted in the mind by the f )llowing words in the same Creed : There is one 2:>e)'so?i (if the Father^ another of the Son, and another of the Holy Ghost /" and afterwards : "■^Tlie Father is Ood and Lord, the Son is God and Lord, and the Holy Ghost is God and Lordf^ but more especiall}- by tliese : '•''For like as loe are compelled hy the Christian verity to acknow- ledge every person hy Himself to he God and Lord, so are we forhidden hy the Oatholic religion to say there he three Gods or three Lords f' the result of which words is this, that by the Christian verity we are bound to confess and acknowledge three Gods and three Lords, but by the Catliolic religion we are not allowed to say, or to make mention of three Gods and Lords ; consequently we may have an idea of three Gods and Lords, but are not to make confession thereof with our mouth. Never- theless, that the doctrine of the trinity in the Athanasian Creed is agreeable to truth, if only instead of a trinity of persons be there substituted a trinity of person, which trinity is in God the Saviour Jesus Christ, may be seen in the Doctkine of the New Jekusalem concernestg the Lord, published at Amster- dam, in the year 1763, n. 55 to 6L 34. It is to be observed, that in the Apostles' Creed it is said, ''^Lhelieve in God the Father, in Jesus Christ, and, in the Holy Ghost ;" in the Nicene Creed, "/ helieve in one God, the Father, in one Lord Jesus Christ, and in the Holy Ghost^'' thus only in one God ; but in the Athanasian Creed it is, " Ln God the Father, God the Son, and God tJie Holy Ghost,''^ thus in three Gods. But whereas the authors and favorers of this creed clearl)' saw that an idea of three Gods would unavoidably result from the expressions therein used, therefore, in order to remedy this, they asserted that one substance or essence belongs to the three ; but still there arises from thence no other idea, than that there are three Gods unanimous and agreeing to- gether : for when it is said of the three that their substance or essence is one and indivisible, it does not remove the idea of three, but confounds it, because the expression is a metaphysical one, and the science of metaphysics, with all its ingenuity, cannot of three persons, each whereof is God, make one ; it may indeed make of them one in the confession of the mouth, but never in the idea of the mind. 35. That the whole system of Christian theology at this day is founded on an idea of three Gods, is evident from the doctrine of justification, which is the head of the doctrinals of 189 36, 37 A BKIKF EXrOSITION OF THE the Christian chnrcli, both among Ron.an Catholics and Pro- testants. That doctrine sets forth that God the Father sent His Son to redeem and save mankind, and gives the Holy Spirit to operate the same : every man who hears, reads, or repeats this, cainiot but in his thonghfc, that is, in his idea, divide God into three, and suppose that one God sent another, and operates by a third. That the same thought of a Divine Trinity dis- tinguished into three persons, each whereof is God, is continued tiiroughout the rest of the doctrinals of the present church, as from a head into its body, will be demonstrated in its proper place. In the meantime consult what has been premised con- cerning justitication, consult the system of theology in general and in particular, and at the same time consult yourself, while listening to sermons at church, or while praying at home, whether you have any other perception and thought thence resulting than of three Gods ; and especiall}^ while you are praying or singing hrst to one, and then to the other two sepa rately, as is the common practice. Hence is establislied the truth of the proposition, that the whole system of theology in the Christian world at this day, is founded on an idea of three Gods. 36. That a trinity of Gods is contrary to Holy Scripture, is well known, for it is written, ^'A?n not Ue/iovah, and there is no God else beside me, a just God and a Saviour, there is none beside Me," Isa. xlv. 21, 22. '-'' I Jehooah am thy God, and thou shalt aclaiowledge no God beside Me, and there is no Saviour beside 3fe," Hos. xiii. 4. '•'•Thus said Jehovah the King of Israel and the Redeemer thereof, Jehovah Zebaoth, I am tlie First a,ndthe Last, and beside Me there is no God," Isa. xliv. 6. ^'•Jehovah Zebaoth is His name, and thy Redeemer the Holy One of Israel, the God of the tohole earth shall He be called," Isa. liv. 5. '•'•In that day Jehovah shall be King over the whole earth; in that day there shall be one Jehovah, and His name One," Zech. xiv. 9 Beside many more passages elsewhere. 37. That a trinity of Gods is contrary to enlightened reason, may appear from many considerations. What man of sound reason can bear to hear that three Gods created the world ; or that creation and preservation, redemption and salvation, to- gether with reformation and regeneration, are the work of threo Gods, and not of one God ? And on the other hand, what man of sound reason is not willing to hear that the same God who is our Creator, is also our liedeemer. Regenerator and Saviour ? As the latter sentiment, and not the former, accords with rea- son, there is therefore no nation upon the face of the whole earth, possessed of religion and sound reason, but what acknow- le('ge8 one God. That the Mahometans, and certain nations in Asia and Africa, abhor Christianity, because they believe it inculcates the worship of three Gods, is well known; and the 190 DOCTRINE OF THE NEW CHURCH. 38 40 only answer of the Christians to the charge, is, that the three possess one essence, and thus are one God, I can aiiirm, that from the reason wliich has been given me, I can clearly see, that neither the world, nor the angelic heaven, nor the church, nor anything therein, could have existed, or can still subsist, but from one God. 38. Here I will add a quotation from the Confession of tha Dutch Churches received at the Synod of Dort, wliich is this : " I belii?ve in one God, who is one essence, in which are three Fersoiis, truly and really distinct, in communicable properties from eternity, namely, the Father, the Son, and the Holy Spirit; the Father is of all things, both visible and invisible, the cause, origin, and beginning ; the Son is the Word, wisdom, and image of the Father ; the Holy Spirit is the eternal virtue and power proceeding from the Father and the Son. However it must be allowed, that this doctrine far exceeds the comprehension of th« human mind ; we must therefore wait till we come to heaven for a perfect knowledge thereof." VI. 39. That the Tenets of the aforesaid Theology appear to he erroneous, after the idea of a Trinity of Persons, and the conse- quent idea of Three Gods has been rejected, and the idea of One God, in wliom is a Divine Trinity, received in its stead. BRIEF ANALYSIS. 40. Tlie reason why the tenets of the present church, which are founded upon the idea of three Gods, derived from the doctrine of a trinity of persons literally understood, appear erro- neous, after the idea of one God, in whom is a Divine Trinity, has been received in its stead, is, because, till this truth is re- ceived, we cannot see what is erroneous. The case herein is like a person, who in the night time, by the light of some stars only, sees various objects, especially images, and believes them to be living men; or like one, who in the twilight before sun- rise, as he lies in his bed, fancies he sees goblins in the air, and believes them to be angels ; or like a person, who sees many things in the delusive light of fantasy, and believes them to be real ; such things, it is well known, do not appear according to their true qualities, until the person comes to enjoy the light of the day, or, in other words, until his understanding is broad awake. The case is the same with the spii'itual things of the church, which have been erroneously and falsely pei'ceived, and even confirmed, when genuine truths present themselves in their own light, which is the light of heavd. Who is there that cannot understand, that all tenets founaed on the idea of three Gods, must be interiorly erroneous and false ? I say ia- 191 40 42 A BRIEF EXPOSITION OF THE teriorly, because the idea ofGod enters into every thing belong- ing to the church, religion, and worship ; and theological matters have their residence above all others in the liunian mind, and among these the idea of God is the principal or supreme ; wherefore if this be false, all beneath it, in consequence of the principle from whence they flow, must likewise be false or falsi- fied : for that which is supreme, being also the inmost, con- stitutes the very essence of all that is derived from it ; and the essence, like a soul, forms them into a body, after its own image ; and when in its descent it lights upon truths, it even infects them with its own blemish and error. The idea of three Gods in theology may be compared to a disorder seated in the heart or lungs, in which the patient fancies himself to be in health, because his physician, not knowing his disease, persuades him that he is so ; but if the physician knows it, and still persuades the patient that he is in health, he may justly be charged with deep malignity. YIL 41. That then true saving Faith, which is a Faith in One God, united with Good Works, is acknowledged and received. BRIEF ANALYSIS. 42. The reason why this faith, which is a faith in one God, is acknowledged and received as truly saving, when the former faith, which is a faith in three Gods, is rejected, is, because till this is the case it cannot be seen in its proper form : for the faith of the present day is set forth as the only saving faith, because it is a faith in one God, and a faith in a Saviour ; but it must be observed, that this faith has two faces, the one internal, and the other external ; its internal face is formed from the perception of three Gods (for who perceives or thinks any other wise ? Let every one examine himself) ; whereas its external face is formed from the confession of one God (for who confesses or speaks otherwise? Let every one examine himself). These two faces are altogether discordant with each other ; so that the external is not acknowledged by the internal, nor is the intei-nal known by the external. From this disagreement, and the vanishing of the one out of sight of the other, a confused idea of things pertaining to salvation has been conceived and brought forth in the church. It is otherwise, when the internal and ex- ternal faces accord togethei", and nnitually regard and acknow- ledge each other as one ; that this is the case, when one God, in whom is a Divine Trinity, is not oidy perceived by the mind, but likewise acknowledged by the mouth, is self-evident. That the tenet of the Father's being alieiuited from maid'cind, is theti abolished, together with that of His reconciliation, and that 192 DOCTKINE OF THE NEW CHUKCH. 43, 4^ quite anotlier doctrine takes place concerning imputation, re- mission of sins, regeneration, and salvation thence derived, Avill clearly be seen in the M^ork itself, in the light of reason illus- trated by Divine Truths from the Sacred Scripture. This faith is called a faith united with good works, because without this union it is impossible to have faith in one God. vm. 43. And that tJiis Faux is in God the Saviour Jesus Christ, which i?i its sifnple Forin is as folloios : — I. That there is One God in Whom is a Divine Trinity, and that he is tJie Lord Jesus Christ. II. That saving Faith is to believe in Him. Ill, That Evils ought to be spunned, because they are of the Devil, and from the Devil. IV. That Good Works ought to be done, because they are of God, and from God. V. And that they ought to be done by man as of himself, but with a belief that they are from the Lordy operating in him and by hi?n. BKIEF ANALYSIS. 44. This is the faith of the New Church in its simple form, which will appear more fully in the Appendix, and still more at large in the lii-st part of the work itself, where I shall treat of the Lord God the Saviour, and of the trinity in Him ; of love to God. and love towards our neighbor; of faith, and its conjunc- tion with those two loves ; also in the other parts, which will follow in their proper order. But it is necessary that this pre- liminary concerning the above-mentioned faith should here be briefly illustrated. The first position, namely. That there is one God, in whom there is a Divine Trinity, and that He is the Lord Jesus Christ, is summarily illustrated in the following- manner. It is a certain and established truth,. that God is one, that His essence is indivisible, and that there is a trinity ; since therefore God is one, and His essence is indivisible, it follows, that God is one person, and that a trinity is in that person. That this is the Lord Jesus Christ, appears from hence, that He was conceived of God the Father, Luke i. 34, 35 ; and that thus as to His soul and essential life He is God ; and therefore, as He Himself said, that the Father and He are one, John x. 30 ; that He is in the Father, and the Father in Him, John xiv. 10, 11 ; that he M'ho seetli Him and knoweth Him, seeth and knoweth the Father, Jolm xiv. 7, 9 ; that no one seeth and knoweth the Father, but He who is in the bosom of the Father, John i. 18; that all things belonging to the Father are His, John iii. 35 ; chap. xvi. 15 ; that He is the Way, the Ti-uth, and the Life, and that no one cometh unto the Father but by Him, John iiv. 6 ; consequently from Him, because He is in r 13 , ' 193 44 46 A BKIEF EXPOSITION OF THE ITim, and thus is He Himself; and according to Paul, that in llini dwells all the fulness of the Godhead bodily, Coloss. ii. 9 ; and according to Isaiah, " Unto us a Child is horn, unto us a Son is given, whose name is God, Father of Eternity,^'' ix. 5 ; ■ and again, that He hath power over all flesh, John xvii. 2 ; and that lie hath all power in heaven and earth. Matt, xxviii. 18 : whence it follows, that He is the God of heaven and earth. The second position, namely. That saving faith is to believe in Him, is illustrated thus : " Jesus said, He that believeth in Me, shall not die eternally, but shall live," John xi. 25, 26 ; " This is the will of the Father, that every one who believeth in the Son may have eternal life," John vi. 40 ; " God so loved the •world, that He gave His only begotten Son, that whosoever believeth in Him, should not perish, but have everlasting life," John iii. 15, 16 ; " He that believeth in the Son, hath everlast- ing life, but he that believeth not the Son, shall not see life, but the wrath of God abideth on him," John iii. 36. The three veviaining propositions^ namely, That evils ought to be shunned, because they are of the devil and from the devil ; and that good works ought to be done, because they are of God and from God ; but that man ought to believe that they are from the i^ord, operating in him and by him, have no need of illustration and proof, for the whole Sacred Scri})ture, from beginning to end, proves them, and, in short, teaches nothing else but to shun evils, and do good, and to believe in the Lord. Besides, without these three there cannot be any religion, for all religion relates to life ; and life consists in shunning evils and in doing good, which cannot be done by man exce])t as of himself; wherefore if these three are removed from the church, the Sa- cred Scripture, together with religion, is likewise removed at the same time : in which case the church is no longer a church. For a further account of the faith of the New Church, in its universal and particular form, see below, u. 116,117; all which will be demons'^rated in the work itself. IX. 45. That the Faith of the prt^vtit day has separatea itcon/ion from tJte Chiirch^ siiice Religion consistc, in the Acknowledg- ment of one Gody and m the Worship) of liiin^ from Faith grounded in Charity. BRIEF ANALYSIS. 46. What nation is there upon the face of the earth, pos- sessed of religion and sound reason, that does not know and believe, that there is one God, and that to do evils is contrary to Him, and that to do good is well-pleasing to Him, and that man must do this from his soul, from his heart, and from hia Btrength, although it is by influx from God ; and that hereiu 194 DOCTKINE OF THE NKW CIIUKCH. 46 consists religio;. ? Who therefore does not see, that to confess three persons in the Godhead, and to assei-t that in good works there is nothing of salvation, is to separate religion from the church ? Yet so it is asserted in these words : " That faith Justifies without good works," n. 12 (*) (b) ; " that works are not necessary to salvation, nor to faith, because salvation and faith are neither preserved nor retained by good works," n, 12 (?) (h) (m) ^n) I consequently, that there is no bond of conjunc- tion between faith and good woi-ks. It is indeed said after- wards, " that good works nevertheless follow faith, as fruit is produced from a tree," n, 13, (•) ("), but then, let us ask, who does them, nay, who thinks of them, or who is spontaneously led to perform them, while he knows or believes that they do not at all contribute to salvation, and also, that no one can do any good thing towards salvation of himself, and so on ? If it be alleged that the leaders of the church have still conjoined faith with good works, it may be said in reply, that this con- junction, when closely inspected, is not conjunction, but n)ere adjunction, and this only like a superfluous appendage, that neither coheres nor adheres in any other manner than as a dark background to a portrait, which serves to set off the figure represented, and give it more the appearance of life. It may be eaid further, that inasmuch as religion has relation to life, and this consists in good works according to the truths of faith, it is evident that real religion is the portrait or figure represented itself, and not the mere shady appendage ; yea, that when good MH')rks are regarded as such an appendage, they must be reputed by many as of no more account than the tail of a horse, which, as contributing nothing to the horse's strength, may be cut olf at pleasure. Who can rationally conclude otherwise, while he imderstands such expressions as these according to their obvious meaning ; " That it is a folly to imagine that the works of the second table of the decalogue justity in the sight of Grod." n. 12 (^) ; and these ; "That if any one believes he shall therefore obtain salvation, because he hath charity, he brings a reproach npf u Christ," n. 12 («) ; as also these : " That good works are utterly to be excluded, in treating of justification and eternal life," n. 12 (f) ; with more to the same purpose? Who, there- fore, when he reads afterwards, that good woH\S necessarily follow faith, and that if they do not follow, the faith is a false and not a true faith, n. 13 (p) (q) (y), watli more to the same purpose, attends to it? or if he attends to it, understands whether such good works are attended with any perception or consciousness ? yet good which proceeds from man without his having a perception or consciousness of it, has no more life in it than if it came from a statue. But if we inquire more deejdy into the rise of this doctrine, it Avill appear as though the leading Reformers first laid down faith alone as their rule, in 193 48 50 A BRIEF EXPOSITION OF TUB order that they might be severed from the Roman Catholics, as mentioned above, n. 21, 22, 23 ; and that afterwards tliey adjoined thereto the works of charity, that their system might not appear to contradict the Sacred Scriptures, but have the semblance of religion, and thus be salved over. X. 47. That the Faith of the present Church cannot he conjoin ed with Charity, and j^f'oduce any Fruits, which are Good Works. BRIEF ANALYSIS. 48. Before we proceed to the proof of this proposition, we shall first explain the origin and nature of charity, and the origin and nature of faith, and thus the origin and nature of good works, which are called fruits. Faith is truth, wherefore the doctrine of faith is the doctrine of truth ; and the doctrine of truth has its seat in the understanding, and thence in the thought, and from the thought descends into the speech ; wherefore it teaches what we are to will, and what we are to do, thus that evils, and what evils, are to be shunned, and that good works, and what good works, are to be done. When man from such a principle does good, then good conjoins itself with truth, because the will is conjoined with the understanding, for good appertains to the will, and truth to the nndei'standing ; from this conjunction arises the affection of good, which in its essence is charity, and the affection of truth, whicii in its essence is faith, and these two united together constitute a marriage ; from which marriage good works are produced, as fruits from a tree ; and hence they become the fruits of good, and the fruits of truth ; the latter are signified in the Word by grapes, but the former by olives. 49. Fi'om tliis generation of good works, it is evident, that faith alone cannot possibly produce or beget any works, that deserve the luime of fruits, any more than a woman can of lierself ])roduce any offspring without the concurrence of a man; wherefore the fruits of faith is a vain expression, and a word without meaning. Besides, thronghoutthe Avhole world, nothing ever was or can be produced, but from a marriage of two, one whereof has relation to good, and the other to truth, or, in the opposite sense, one to evil, and the other to what is false ; con- sequently no works can be conceived, much less l)rought into existence, but from such marriage, good works from the mar- riage of good and truth, and evil works from the marriage of evil and the false. 50. The reason why charity cannot be conjoined with the faith of the present church, and consequently why good workf? cannot spring from any marriage union between them IB) 196 DOCTKINK OF TIIK NEW CHURCH, 50 52 6ecanse imputation supplies every tiling, remits guilt, jnsti- Hes, regenerates, sanctifies, imparts the life of heaven and thus salvation, and all this freely, without any works of man: in this case, wliat is charity, which ought to be united with faith, but something vain and superfluous, and a mere addition and supplement to imputation and justification, to which never- theless it adds no weigiit or value ? Besides, a faith founded on the idea of tliree Gods is erroneous, as has been shown above, II. 89, 40 ; and Math an erroneous faith, charity, that in itself is ciiarity, cannot be conjoined. There are two reasons given for believino; that there is no bond of union between that faith and charity ; the one is, because they make their faith to be of a spiritual qualit}^ but charity merely natural and moral, imagin- ing that there can be no conjunction between what is spiritual and what is natural ; the other reason is, lest any thing of man, and so any thing of merit, should gain admission into their faith, which they suppose to be alone of a saving nature. Fur- thermore, between charity and that faith there is no conjunc- tion, but there is with the new faith, which may be seen below, n. 116, 117. XI. 51. That from the Faith of the present Church there results a Worship of the Mouth and not of the Life, lohereas the Woi-- ship of the Mouth is accepted by tlie Lord, in proportion as it proceeds from the Worship of the Life. BKIEF ANALYSIS. 52. This is testified by experience. How few are there at this day, who form their lives after the precepts of the deca- logue, and other precepts of the Lord, from a religious princi- ple? And how few are there at this day, who desire to look their own evils in the face, and to perform actual repentance, and thus enter upon the worship of the life ? or who, among those that make pretensions to piety, perform any other re- pentance than that of the mouth, which consists in words only, confessing themselves to be sinners, and praying, according to the doctrine of the church, that God the Father, for the sake of His Son, who suffered upon the cross for their sins, took away their damnation, and atoned for them with His blood, would mercifully forgive their transgressions, that so they miglit be presented without spot or blemish before His judgment-seat? Who does not see, that this worship is that of the lungs only, and not of the heart, consequently that it is external worship, and not internal? for it is a prayer for the remission of sins, when yet man is not conscious of a single sin that he has ; and if he did know of any, he would cover it over Avitli favor and indulgence, or with a faith that is to purify and absolve him, 197 52 — 54 A BRIEF EXPOSITIJN OF THE without any works of lua Bnt tliis conduct may be compared to that of a servant, who should go to his master Avith liis face and clothes bedaubed with soot and tilth, and say, Sir, wash me. Would not his master in such case naturally say to him. Thou foolish servant, what is it thou sayest ? See ! there is water, soap, and a towel, hast thou not hands of thine own, and strength to use them ? wash thyself. Thus also the Lord God will say, The means of purification are provided by Me, and from Me also thou hast will and power, wherefore use these My gifts and talents, as thy own, and thou shaltbe purified. Take another example by way of illustration. Suppose you should pray a thousand times at home and at church, that God the Father, for the sake of His Son, would preserve you from the devil, and should not at the same time, from that freedom of will in which you are perpetually kept by the Lord, keep yourself from evil, and so from the devil ; you could not in this case be pre- served even by legions of angels sent from the Lord ; for the Lord cannot act contrary to His own Divine order, which is, that man should examine himself, discover his evils, resist them, and this as of himself, yet from the Lord. This does not indeed at this day appear to be the gospel, nevertheless it is the gospel, for the gospel is salvation by the Lord. The reason why the worship of the mouth is accepted by the Lord according to the worship of the life, is, because the speech of man before God, and before the angels, has its sound from the aifection of his love and faith, and these two are in man according to his life ; wherefore, reader, if the love of God and faith in Him are in your life, the sound of your voice will be like that of a dove ; but if self-love and self-confidence are in your life, the sound of your voice will be like tliat of an owl, howsoever you may endeavor to imitate the dove. The spiritual principle, which is within the sound, is the cause of this. XH. 53. That the doctrine of the present Church is interwoven with many Paradoxes, which are to he einhraced by Faith ; and that therefore its tenets gain admission into the Memory only, and not into any part of tJieUnder standing above the Memory^ but merely into confirmatory augmentations below it. BRIEF ANALYSIS. 54. The rulers of the church insist, that the understanding is to be kept under obedience to faith, nay that taith, properly speaking, is a faith in what is unknown, which is blind, ami only a taith of the night. This is their first ))aradox ; for faith is of truth, and truth is of faith ; and truth, l)efore it can become an object of faith, must be seen in its own light and 198 DOCTKINE OF THE NKW CHUKCH. 54 50 understood ; otherwise wliat is false may be believed as true. The paradoxes flowing from such a faith are many ; as, that God the Father begat a Son from eternity, and that the Holy Spirit proceeds from both, and that each of these three is a person by Himself, and a God ; that the Lord, both as to His sou] and body, was from the mother ; that the above three pers<)ns, consequently three Gods, created the universe ; and that one of thein descended, and assumed human nature, to reconcile the Father, and thus to save mankind ; and that they who by gi-ace obtain faith, and believe these paradoxes, are saved by the imputation, application, and translation of His righteousness to themselves ; and that man, at his tirst recep- tion of that faith, is like a statue, a stock, or a stone, and that faith comes by the mere hearing of the Word ; that faith alone without the works of the law, or entirely independent of charity, is saving ; and that it produces the remission of sins without any previous repentance ; and that, merely by virtue of such remission of sins, the impenitent are justilied, regenerated, and sanctified ; and that afterwards charity, good M'orks, and repentance, spontaneously follow. Besides many other para- doxes of a like nature, -which, like offspring from an illegitimate bed, have all issued from the doctrine founded on the idea of three Gods. 55. What wise man does not see, that such paradoxes enter only into the memory, and not into the understanding above the memory, although they may be confirmed by reasonings from appearances and fallacies below it ? for the human under- standing is capable of seeing by tw^^ kinds of light, one of which is from heaven, and the other from the Avorld ; the light from heaven, which is spiritual, flows into the human mind i-ibove the memory, but the light from the world, which is na- tural, below it. That man, from this latter light, can establish whatever he pleases, and falses equally as well as truths, and that after confirmation he sees falses altogether as truths, has been shown in a memorable relation inserted in the work lately published concerning Conjugial Love, n. 233. 56. To what has been said shall be added the following arcanum from heaven. All these paradoxes, according to their confirmations, abide in the minds of men, bound together as into one bundle, or wound up together as into one ball, and enter at the same time into everj^ individual proposition that is stated from the doctrine of the church ; so that when either faith, charity, or repentance, and still more Avhen imputation or justification is mentioned, they all enter and are included in each particular. Man himself indeed does not perceive any Buch accumulation, or bundling together of the paradoxes in every individual proposition from the doctrine of the church, or on every mention of the above expressions ; but the ano-els that 199 57 59 A BRIEF EXPOSITION OF THE are with man perceive it, and tliey call it malua, that is, con- fusion and darkness. 57. I am well aware, that very many at this day, tinctured with the paradoxes of this faith, will be ready to say, how can theological truths be perceived by the understanding? are they not spiritual, and above its comprehension ? Explain therefore, if thou canst, the mystery of redemption and jnstitication, that reason may view it, and acquiesce therein. This mystery then shall be opened in the following manner. AVho does not know that God is one, and that besides Him there is no other, and that God is essential love and essential wisdom, or that He is essential good and essential truth; and that the self-same God, as to Divine Truth, which is the Word, descended and assumed Inimanity to remove the hells, and consequently dam- nation, from man, which he efi'ected by combats with, antl victories over the devil, that is, over all the hells, vrhick at that time infested and spiritually slew every man coBiing into the world ; and that afterwards He glorilied His humanity, by uniting in it Divine Truth with Divine Good, and thus returned to the Father from whom He came forth ? When these things are perceived, then the following passage in John may be understood : " The Word was with God., and God was the Word., and the Word became jiesh^'' chap. i. 1, 14. And also the fol- lowing in the same Evangelist : "/ loent forth from the Father., and camx into the world ; again Heave the world and go to the Father^'' chap. xvi. 28. Hence also it is evident, that uidess the Lord had come into the world, no person could have been saved, and that they are saved who believe in Him, and lead a good life. This view of faith presents itself as clear as the day to those who are enlightened by the Word, and is the frontis- piece of the faith of the New Church, See the Faith of thb New Heaven and of the New Church in its universal and IN its particular form, below, at n. 116, 117. XIH. 58. That the Tenets of the present Church cannot be learnt and retai'^eci without great difficulty, nor can they be jjreached or taught ivithout using great care and caution to conceal their nakedness, because sound reason neither discerns nor re ■ ceives them. BRIEF ANALYSIS. 59. That the understanding is to be kept under obedience to faith, is set as a motto before the tenets of the present church, to denote that their interiors are mysteries, or arcana, of too transcendent a nature to enter into the upper region of the understanding, and be there perceived, see above, n. 54. Those ministers of the church, who affect to excel in wisdom, 200 DOCTKINE OF THK NEW CHURCH. 59 and wish to be looked upon as oracles in spiiitual things, imbibe and swallow down in the schools, such things especially as surpass the comprehension of others, which they do with avidity, but nevertheless with difficulty. And because they are thence accounted wise, and they who have distinguished and enriched themselves from such hidden stores are honored with doctors' hats and episcopal robes, they revolve in their thoughts, and teach from their pulpits, scarce any thing else but mysteries concerning justification by faith alone, and good works as her liumble attendants. And from their great erudition concerning both faith and good works, they in a wonderful manner some- times separate and sometimes conjoin them ; comparatively as if tliey held faith by itself in one hand, and the works of charity in the other, and at one time extend their arms and so separate them, and at another time bring their hands together and so conjoin them. But this shall be illustrated by examples. They teach, that good works are not necessary to salvation, because if done by man they are meritorious ; at the same time they also teach, that good works necessarily follow faith, and that both together make one in the article of salvation. They teach that faith without good works, as being alive, justities ; and at the same time, that taith without good works, as being dead, does not justify. They teach, that faith is neither preserved nor retained by good works ; and at the same time, that good works proceed from faith, as fruit from a tree, light from the sun, and heat from lire. They teach, that good works being adjoined to faith make it perfect; and at the same time, tiuit being con- joined as in a marriage, or in one form, they deprive faith of its saving essence. They teach, that a Christian is not under the law ; and at the same time, that he must be in tiie daily practice of the law. They teach, that if good woi-ks are inter- mixed in the business of salvation by faith, as in the remission of sins, justification, regeneration, vivification, and salvation, they are hurtful ; but if not intermixed, that tliey are profitable. They teach, that God crowns His own gifts, which are good works, with rewards even of a spiritual nature, but not with salvation and eternal life, because faith witiiout works, they say, is entitled to the crown of eternal life. They teach, that faith alone is like a queen, who walks in a stately manner with good works as hor train of attendants behind her ; but if these join themselves to her in front, and embrace her, she is cast from her throne and called an adulteress. But particularly, when they treat of faith and good works at the same time, they view merit on the one hand, and no merit on the other, making choice of exj^ressions which they use in two different senses ; one for the laity, and the other for the clergy ; for the laity, that its nakedness may not appear, and for the clergy, that it may. Consider now, whether a person iiearing such 20i 59 — tjl A BRIEF EXPOSITION OF THE things can draw from them any doctrine leading to salvation, or whether he will not rather, from the apparent contradictions therein, become blind, and afterwards grope for the objects of salvation, like a person walking in tlie dark. Who in this case can tell from the evidence of works, whether he has any faith or not ; and whether it is better to omit good works on account of the danger of merit, or to do them for fear of the loss of faith ? But do you, my friend, separate and snatch yourself away from such contradictions, and shun evils as sins, and do good, and believe in the Lord, and saving justitication will be given you. XIV. 60. That the doctrine of the Faith of the present Church ascribes to God human jjroperties; as, that He viewed Alan from anger, that He required to be reconciled, t.liat He is recon- ciled through the love He bore tJie Son, and by His intercession; and that He required to be appeased by the sight of His Son's sufferings, and thus to be brought back to mercy; and that He imputes the Righteousness of His Son to an mirighteous Man who supplicates it from Faith alone; and that thus from an En- emy He makes him a Friend, and from a Child of Wrath a Child of Grace. BRIEF ANALYSIS. 61. "Who does not know, that God is essential compassion and mercy, inasmuch as He is essential love and essential good- ness, and that these properties are His being or essence ? And who does not liereby see, that it is a contradiction to assert, that mei'cy itself, or goodness itself, can view man from anger, become hi« enemy, turn Himself away from him, and determine on his damnation, and still continue to be the same Divine Being or God ? Such things can scarcely be attributed to a good man, but only to a wicked man, thus not to an angel of heaven, but only to an angel of hell ; wherefore it is abominable to ascribe them to God. That they have been ascribed to Him, appears evident from the declarations of many fathers, councils, and churches, from the lirst ages to the present day ; and also from the inferences which have necessarily followed from first prin- ciples into their derivatives, or from causes into their effects, as from a head into the members ; such as, that He required to be reconciled ; that He is reconciled througli the love He bears towards the Son, and by His intercession and mediation ; that He required to be appeased by the view of the extreme suffer- ings of His Son, and so to be brought back to mercy, and constrained as it were to show it, and thus from an enemy to be made a friend, and to adopt those who were the children of wrath as the children of grace. That the notion that God 202 DOCJKmK OF THE NEW CHUKCH. 61 63 can impute the righteousness and merits of His Son to an un righteous man, who supplicates it from faith alone, is also n mere human invention, will be seen in the last analysis of thi'o little work. 62, They who have perceived that mere human properties are unworthy of God, and yet are attributed to Him, have said, in order to defend the system of justification once conceived, and to varnish over its outside, that anger, revenge, damnation, and the like, are predicated of His justice, and are therefore mentioned in many parts of the Word, and as it were appro- priated to God. But by the anger of God, in the Word, is signified evil in man, which, being contrary to God, is called the anger of God ; not that God is ever angry wdth man, but that man from the evil that is in him, is angry with God ; and because evil carries with it its own punishment, as good does its own reward, therefore while evil punishes the evil-doer, it appears to him as though he was punished by God. The case in this respect is the same as wdth a criminal who atti-ibutes his punishment to the law, or like a person who blames the fire for burning him when he puts liis hand into it, or a drawn sword for wounding him when he rushes upon the point of it, while his adversary is standing upon his own defence : such is the nature of the justice of God. But of this more may be seen in the Apocalypse Hevealed, where it treats of j ustice and j udg- ment in God and from God,- n. 66S. That anger is ascribed to Him, may be seen, n. 635 ; as likewise revenge, n. 658 ; but this is only in the literal sense, which is written'by appearances and correspondences, and not in the spiritual sense, wherein truth is in its own light. This I can affirm, that whenever the angels hear any one say, that God determined in anger on the damnation of the human race, and as an enemy was reconciled by His Son, as by another God begotten from Himself, they are affected in a manner similar to those, wlio from an uneasi- ness in their bowels and stomach are excited to vomiting ; on which occasions they say, what can be more insane than to affirm such things of God ? 63. The reason why they have ascribed liuman properties to God, is, because all spiritual perception and illustration is from the Lord alone ; for the Lord is the Word or Divine Truth, and " is the true light which enlighteneth every raan.^'' John i. 1, 9 : He also says, ^''I arn come a light into the loorld, that whosoever helievdh in Me, may not abide in da?kness,^^ John xii. 46 ; and this light, and the perception thence derived, enter by iniiux into Buch only as acknowledge Him as the God of heaven and earth and approach Him alone, and not into such as entertain an idea of three Gods, which has been the case from the time the Christian churcli began to be established Tliis idea of thieo Gods, being a merely natural idea, is receptive of no other light 203 53 — 65 A BRIEF EXIOSITION OF THE than natural light, and cannot be opened to admit and receive spiritual light ; hence it is, that they have seen no other pro- perties in God, than such as are natural. Furthermore, had they seen how incongruous tliese liuman properties are to the Divine Essence, and had they removed them from the article of justilication, they must then have entirely departed from their religion, which from the beginning was founded on the worship of three Gods, before the time appointed for the New Church, when the fulness and restoration [of the Christian re- liffionl is to take place. XV. 64. That from the Faith of the present Church have been produced, and still may be produced, monstrous Births; such as. instantaneous Salvation by an immediate act of Mercy; Predestviation; the notions that God lias no respect unto the actions of Men, bat unto Faith alone; that there is no con- nection between Charity and Faith; that Man, in Conversion is like a Stock; ivith many more Heresies of the same kind; like- wise concerning the Sacraments of Baptisin and the Holy Supper, as to tlie advantages reasonably to be expected from the^n, when considered according to the Doctrine of Justifica- tion by Faith alone; as also with regard to the Person of Christ : and that the heresies from the first ages to the pre- sent day, have sprung up from no other source, than from the idea of Three Gods. BRIEF ANALYSIS. 65. That no otlier salvation is believed at this day, than such as is instantaneous, from an immediate act of mercy, is evident from hence, that a mere faith of the mouth, accom- panied with a confidence proceeding from tlie lungs, and not with charity (whereby, nevertheless, the faith of the mouth becomes real, and the conlidence of the lungs becomes that of the heart), is supposed to complete all the work of salvation ; for if the co-operation is taken away which is effected through the exercises of charity by man as of himself, the spontaneous co-operation which is said to follow faith of itself, becomes pas- sive action, which is nonsense and a contradiction in terms ; for su[)posing this to be the case, what need would thei'c be of any thing more than some such momentary and immediate prayer as this : " Save me, O God, for the sake of the sufiei-ings of Thy Son, who hath washed me from my sins in His own blood, and presents me pure, righteous, and holy, before Thy throne ?" and this ejaculation of the mouth might avail even at the liour of death, if not sooner, as a seed of justilication. That never- theless instantaneous salvation, by an immediate act of mercy, IB at this day y, liery tiying serpent in the church, and that 204 DOCTKINK OF THE NEW CHUKCH. 66 thereby religion is abolished, seciu-itj introduced, and damna- tion imputed to the Lord, may be seen in n. 340 of the work concerning Divine Pkovidence, published at Amsterdam in the year 1764. 66. Predestination is also a birth conceived and brought forth from the faith of the present church, because it originates in a belief of instantaneous salvation b}' an immediate act of mercy, and in a belief that man lias not the smallest degree of ability or free-will in spiritual things, concerning which, see below, n. 68. That this follows from the forementioned tenets, as one fiery serpent from another, or one spider from another, may be seen above. Predestination also follows from the sup- position,that man is as it were inanimate in the act of conversion, that he is like a stock, and that afterwards he is unconscious whether he is a stock made alive by grace, or not ; for it is said, that God, by the hearing of the Word, gives faith, when and where He wills, n. 10 (*), consequently of His good pleasure ; and likewise that election is of the mere grace of God, inde- pendently of any action on man's part, whether such activity proceed from the powers of nature or of grace : Fonnula Con- cordice^ p. 821, App, p. 182. The works which follow faith ay evidences thereof, appear to the mind while it reflects on them like the works of the flesh, while the spirit which operates them does not make known from what origin they pi'oceed, but sur» poses them, like faith, to be the efl'ects of grace, and the good pleasure of God. Hence it is plain, that the tenet of predesti- nation has sprung from the faith of the present church, as a sucker from its rooc ; and I can venture to assert, that it has followed as the almost unavoidable consequence of such faith. This tenet was lirst broached by the Predestinariuns, and afterwards adopted by Godoschalcus, then by Calvin and his followers, and lastly established and conflrmed by the sjniod of Dort, whence it was conveyed into the church, by the iSupra and Infra Lap- sarians, as the palladium of religion, or rather as the head of Gorgon or Med\isa engraved on the shield of Pallas. But what more detestable, or more ci'uel notion could have been devised and entertained of God, than that any part of the human race are predestinated to damnation ? For it would be a horrible idea, that the Lord, who is essential love and essential mercy, designed that the bulk of mankind should be born for hell, or that myriads of myriads should be born devoted to destruction, or in other words, born to be devils and satans ; and that, out of His Divine Wisdom, which is intinite, He should make no provision for those who lead good lives, and acknowledge God, v/hereby thty might escape everlasting Are and punishment ; whereas the Lord is the Creator and Saviour of all. and He aloLo leads all, and wills not the death of any. What then can )m> asserted or conceived more horrible, than that multitudes of 205 66 — QS A BKIEF EXPOSITION OF THE nations and people, should, under His auspices, and in His • sight, from a predestinated decree, be delivered up to the devil as his prey, to glut his insatiate appetite ? Yet this is a birth of the faith of the ])resent Church ; but the faith of the New Church abhors it as a monster. 67. That God has no respect unto the actions of men, but unto faith alone, is a new heresy, the offspring of the two former, concerning which we have already spoken above, n. 64, 65 ; and what is wonderful, it is derived from faith alone deeply examined and attentively considered, which has been done by the most sagacious divines of this age, and is a third offspring, begotten by that faith, and brought forth by predestination, that she-wolf, as a mother ; but whereas it is insane, impious, and machiavelian, it has hitherto been kept included as it were in the uterine coats, or secundines, that came from the mother, lest its hideous form should appear : but the madness and im- piety of it may be seen described and exploded in the Apoca- lypse Kp:vealed, n. 463. 68. That there is not any connection between charity and faith, follows from these passages in their doctrine of justifica- tion, namely : That faith is imputed for righteousness without works, n. 12 (^) ; that faith does not justify as being formed from charity, n. 12 (b) ; that good works are utterly to be ex- cluded, in treating of justiiication and eternal life, n. 12 ^ ) ; that good works are not necessary unto salvation, and that the assertion of their necessity ought to be totally rejected by the church, n. 12 (s) (h) (i) (k) ; that salvation and faith are neither preserved nor retained by chai'ity and the works thereof, n. 12 ("') (") ; that good works, when blended in the matter of justification, are pernicious, n. 14 {§) ; that the works of the spirit, or of grace, wdiich follow faith as its fruits, contribute nothing to man's salvation, n. 14 (d), and elsewhere; from all which it inevitably follows, that this faith of theirs has no con- nection with charity, and if it had, that the connection, according to their notion, would become injurious to salvation, because injurious to faith, which thus would no longer be the only means of salvation. That no connection between charity and that faith can actually exist, has been shown above, n. 47, 48, 49, 50 ; wherefore it may be said, that it was providentially ordered, that the Reformers should be so zealous to reject charity and good works from their faith ; for had they con- joined them, it would have been like conjoining a leopai'd with a sheep, a wolf with a lamb, or a hawk with a dove. That this faith is also described in the Apocalypse by a leopai'd, may be seen in chap. xiii. 2 ; and also in the explanation thereof, in the Apocalypse Hevealed, n. 572. But what is a church without faith, and wfuit is faith without charity, consequently what is a church without the marriage of faith and charity ? see n. 48. 206 DOCTRINE OF THE NEW CIIUECn. 69 This marriage constitutes tlie real eliurcli, aid is the Now Church which is uow establishing by the Lord. 69. That man in his conversion is like a stock, the faith of the present cliurch acknowledges as its natural offspring in these express words. That man has not the smallest degree of ability in spiritual things, n. 15, {'^) {^) {^) ; that in conversion he is like a stock, a stone, and a statue, and that he cannot so much as accommodate and apply himself to receive grace, but is like something that has not the use of any of the senses, n. 15, (c) (d) ; that man has only a locomotive ])0wer, whereby he is capable of going to church to hear the Woi'd and the gospel, n. 15, (e) ; but that a person who is regenerate by virtue of the Holy Ghost, from the new powers and gifts which he has re- ceived, does in a certain manner co-operate, n. 15, {^); besides many other thhigs to the same purpose. This description ot man in his conversion, and during his re.pentance from evil works, is also an offspring produced from the said eo;g or womb, that is, from justification by faith alone, to the intent that man's works may be totally abolished, and not suffered to have the least conjunction with faith, not even to touch it. But seeing that such ideas are repugnant to the common perception of all men concerning man's conversion and repentance, they have added the following words. " There is a wide difference hetween persons haj)tized, and persons unhaptized, for it is the doctrine of Paul ^ that all haptlzed persons have put on Christy and are truly regenerated j they are then endoioed with a freedom of will^ wherehy they not only can hear the Word of God, hut can also assent to the same, and emhrace it hy faith ^"^ n. 15, ('"), and in the Formula Co^icordice, p. 675. I appeal to men ot understanding, and beg them to weigh and consider, whether this latter quotation be any way consistent with the preceding ones, and whether it be not a contradiction to say that a Chi-is- tian in a state of conversion is like a stock or a stone, so that he is not able so much as to accommodate himself to the receiv- ing of grace, Mdien yet every Christian is a baptized person, and by baptism became possessed, not only of a power to hear the Word of God, but also to assent to it, and embrace it by faith ; wherefore the comparing a Christian to a stock or a stone is a simile that ought to be banished from all Christian churches, and to be done away, like a meteor that vanishes from before the eyes of a man waking out of sleep ; for what can be more repugnant to reason ? But in order to elucidate the doctrine of the New Church concerning man's conversion, I will transcribe the following passage from one of the memorable relations in the Apocalypse Revealed. " How plain is it to see, that every man has liberty to think about God, or not to think about Him consequently that every man has the same liberty in spiritual tilings, as he has in civil and moral things. The Lord gives 207 69 A BRIEF EXPOSITION OF THE this liberty continually to all ; wherefore man becomes guilty or not guilty accordingly. Man is man by virtue of this power, whereas a beast is a beast in consequence of its not possessing sucii a power ; so that man is capable of reforming and regene- rating himself as of himself, provided he only acknowledge in his heart that his ability is from the Lord. Every man who does the work of repentance, is reformed and regenerated. Both must be done by man as of himself, hut \hh as ryf' hi7nself is also from the Lord, because the Lord gives both the power to will and perform, and never takes it away from any one. It is true that man cannot contribute any thing thereunto, nevertheless he is not created a statue, but a man, to do the work of repent- ance from the Lord as from himself. In this alone consists the reciprocality of love and faith, and of conjunction thereby, which the Lord earnestly wills to be done on the part of man. In a word, act of yourselves, and believe that you •jict from the Lord, for thus you will act as of yourselves. But the power so to act is not implanted in man by creation, because to act of himself is the prerogative of the Lord alone, but it is given continually ; and in this case in proportion as man does good and acquires truth as of himself, he is an angel of heaven ; but in proportion as he does evil, and in consequence thereof con- lirms himself in what is false, which also is done as of himself, in the same proportion he is a spirit of hell. That in this latter case also man acts as of himself, is evident from his prayers, as when he prays that he may be preserved from the devil, lest he should seduce him, and bring iiis own evils upon him. Every one however contracts guilt, who believes that he does of him- self either good or evil ; but not he who believes that he acts as of himself. For whatsoever a man believes he does of himself, that he appropriates to himself; if he believes that he does good of himself, he appropriates to himself that good, and makes it his own, when nevertheless it is of God and from God; and if he believes that he does evil of himself, he also appropriates that evil to himself, and makes it his own, when yet it is of the devil and from the devil. That many other false tenets, even concerning the sacra- ments of baptism and the holy supper, as to the benefits reason- ably to be expected from them, when considered according to the doctrine of justification by faith alone ; as likewise concern- ing the person of Christ ; together with all the heresies from the first ages down to the ])resent day; have flowed from no other source, than from a doctrine founded on the idea of three Gods, we have not room to demonstrate within the limits of this epitome, but it shall be shown and proved at large in the work itself. 208 DOCTRINE OF THE NEW CHLKCH. "0 72 XYI. 70. That the last state of the present Church, when it is at an end, is meant by the Consummation of the Age, and the Coming of the Lord at that jjeriod, Matt. XKiv. 3. BRIEF ANALYSIS. 71. We read in Matthew, "7V<« disciples came to Jesus^ and showed Ilim the buildings of the tcm2)le; and Jesus said unto them, Verily, I say unto you, there shall not he left Iiere one stone upon another, wliich shall not he tJirovn down. And the dis- cijjles said unto Jlim, tell us when these things shall he, and especially what shall he the sign of Thy coming, and of the con- samncation of the age^"* chap. xxiv. 1, 2, 3. At this day the learned clergy and laity, understand, by the destruction of the temple, its destruction by V'espasian ; and by the coming of the Lord, and the consummation of the a<:;e, they under- stand the end and destruction of the world : but by the destruc- tion of the temple is not only meant the destruction thereof b v the Romans, but likewise the destruction of the present chui'cli; and by the consummation of the age, and the coming of the Lord at that period, is meant the end of the present church and the establishment of a New Ciiui-ch by the Lord. That these things are there meant, is evident from the whole of that chapter from beginning to end, Mdiich treats solely of the successive declen- sions and corruptions of the Chi-istian church, down to its destruction, when it is at an end. That by the temple, in a lim- ited sense, is meant the temple at Jerusalem ; in an extensive sense, the church of the Lord ; in a more extensive sense, the angelic heaven ; and, in the most extensive sense, the Lord as to His Humanit}', may be seen in the Apocalypse Revealed, n. 529. That by the consummation of the age is meant the end of the church, which comes to pass when there remains no truth of doctiine from the Word but what has been falsified, and thua consummated, is shown in n. 65S, 676, 750, of the same work. That by the coming of the Lord is meant His coming in the Word, and at the same time the establishment of a New Church instead of the former, which is then brougiit to its consumma- tion or end, evidently appears from His own M-ords in the same chapter, from verse 30 to 34 ; as likewise from the two last chapters, xxi. and xxii., of the Apocalypse, where these words occur: "/, Jesus, am the Boot and the Offspring ^," verse 21 ; whence it is evident, that by great affliction, in this as well as in other places throughout the Word, is meant the infestation of truth by falses, until there remains no genuine truth derived from the Word which is not falsilied, and by that means consummated. This has come to pass, by reason that the churches have not acknowledged the unity of God in the trinity, and His trinity in unity, in one person, but in three, and hence have founded a church in the mind upon the idea of three Gods, and in the mouth upon the confession of one God ; for by this means they have separated themselves fi-om the Lord, and at length to such a degree, that they have no idea left of there being any Divinity in His Human Nature, (see the Apocalypse Revealed, n. 294,) when neveitheless the Lord as to His Humanity is Divine Truth itself, and Divine Light Itself, as He abundantly teaches in His Word ; hence comes the great affliction so prevalent at the present day. That this has been principally brought on by the doctrine of justification and imputation tlirougli the medium of faith alone, will be shown in the following pages. 76. Tliis affliction, or infestation of truth by t'alses, is treated of in seven chapters of the Apocah'^pse ; and is what is meant by the black hoi-se and the pale horse going forth from the book, the seals whereof the Lamb had opened, chap. vi. 5 to 8 ; and by the beast ascending out of the abyss, which made war against the two witnesses, and slew them, chap. xi. 7, and following vei*ses ; as also by the dragon which stood before the woman who was ready to be delivered, in order to devour her child, and pursued her into the desert, and there cast out of his mouth water as a flood, that he might cause lier to be carried away of the fl(X)d, chap. xii. ; and likewise by the beast out of the sea, whose body was like that of a leopard, his feet like those of a bear, and his mouth like that of a lion, chap. xiii. 2 ; also by the three unclean spirits like frogs, which came out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet, chap. xvi. 13 ; and moreover by these particulars, that after the seven angels had poured out the vials of the wrath of God, wherein were the 211 77, 78 A BRIKF EXPOSITION OF THE seven last plagues, upon the earth, upon the sea, upon tlie riveia and fountains, upon the sun, upon the throne of the beast, upon Euphrates, and last of all upon the air, there was a great, earthquake, such as had never been seen since men were created upon the earth, chap. xvi. The earthquake here siguities an inversion of the church, which is occasioned by falses and falsi- fications of truth. The like things are understood by these Words : " The angel put forth his sickle, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of God ; and the wine-press was trodden, and blood came out of the wine-press, even unto the horses' bridles, for the space of a thousand and six hundred furlongs," chap. xiv. 19, 20 ; where blood signifies truth falsified: besides many other pas- sages to the same purpose, in those seven chapters. But if you desire further information in this matter, turn to the explication thereof, and the memorable relations at the end of the chapters. XYIII. 77. That there would be neither Love, nor Faith, nor the Knowledges of Good and Truth, in the last time of the Chris- tian Church, when it draws to an end, is understood by these words : ''After the affliction of those days, the sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from. Heaven, and the Powers oj the Heavens shall be shaken,^^ Matt. xxiv. verse 29. BRIEF ANALYSIS. 78. In the prophetic parts of the Word, the like things are said of the sun, moon, and stars, as here in Matthew, chap, xxiv. 29. Thus it is written in Isaiah : '' Behold the cruel day of Jehovah cometh / the stars of heaven and the constellations thereof shall not give tlieir light, the sun shall be darkened at his rising, and the itioon shall not cause her light to shine,'''' Isaiah xiii. 9, 10. So in Ezekiel : " When I shall put thee out, I will cover the heavens, and make the stars thereof dark / I will cover the sun with a cloud, and the moon shall not give lier light, and 1 will set darkness upon thy land,^^ xxxii. 7, S. In Joel : " The day of Jehovah corneth,a day of darkness,the sun and luoonshall not give their light, and the stars shall withdraw their shining^^ ii. 10. Again, in the same prophet : " The sun shall be turned into darkness, and the moon into blood, before the great day of Jehovah shall come,^'' iii. 4. " The day (f Jehovah is near in the valley of decision ; the sun and moon are darkened,'^ iv. 15. In the Apocalypse : '"''The fourth angel sounded, and the third part of the sun was smitten, and the third jy^rt of the stars, and the day shone not for a third part of it,^'' vii. 12. And in another place, " The sun became black as sackcloth of hair, and the moon 212 DOCTKINE OF THE NEW CIIL'KCH. 78, 79 hecame as hlood^'' vi. 12. All the former passages treat of the last time of the Jewish church, which was when the Lord came into the world ; the same thing is meant here in Matthew and in the Apocalypse, only in rcierence to the last time of the Christian churcii, when the Lord is to come again, but in the Word, which is Himself, and in which He is ; wherefore imme- diately after those words in Matthew xxiv. 29, it follows, ^^And then shall appear the sign of the Son of Man coming in the clouds of the heavens,^'' verse 30. By the sun, in the above passages, is meant love ; by the moon, faith ; and by the stars, the know- ledges of good and truth; and by the powers of the heavens, those three as the supports and lirmaments of the heavens where angels are, and of the churches where men are ; by the above, therefore, collected into one sense, is meant, that there would be no love, nor faith, nor knowledges of good and truth, re- maining in the Christian church, in the last time thereof, when it draws to its end. That the sun signities love, has been shown in the Apocalypse Revealed, n, 53, 54, 413, 796, 831, 961 : that the moon signifies faith, n. 53, 332, 413, 423,533 : that the stars signify knowledges of good and truth, n. 51, 74, 333, 408, 419, 954. 79. That, according to the above prediction, there is at this day such great darkness throughout the Christian churches, that the sun gives no light by day, nor the moon and stars any light by night, is occasioned solely by the doctrine of justificationhy faith alone j for it inculcates faith as the only means of salva- tion ; of the influx, progress, indwelling, operation, and effi- cacy of which no one has hitherto seen any sign ; and into which neither the law of the decalogue, nor charity, nor good works, nor repentance, nor desires after newness of life, have any entrance, or are in the smallest degree connected with it ; for it is asserted, that they spontaneously follow, without being of any use either to preserve faith or to procure salvation. The above doctrine likewise teaches, that faith alone imparts to the regenerate, or those who are possessed of it, full liberty, so as to be no longer under the law ; moreover that Christ covers over their sins before God the Father, who forgives them as though they were not seen, and crowns them with renovation, holiness, and eternal life. These and many other things of alike nature are the interiors of that doctrine ; the exterio"i-s, which do not gain admission, are valuable sayings concerning charity, good works, acts of repentance, and exercises of the law ; yet these are accounted by them merely as slaves and drudges, which follow their mistress, faith, without being permitted to join in her company. But forasmuch as they know that the hiity ac' count these things as equally necessary to salvation with faith, they carefully subjoin them in their sermons and discourses, and pretend to conjoin them with and insert them into justifica- 213 79 — S'l A BRIEF EXP'^sniON OF THE tion ; this, however, they do merely to tickle the ears of the vulgar, and to defend their oracles, that they may not appear mere riddles, or like the vain responses of soothsayers. 80. In order to confirm the above assertions, I will adduce the following passages from the Formula Concordice (concerning which see n. 9), lest any one should think that these things have been unjustly laid to their charge. That the works of the second table of the decalogue are civil duties, and belong to external worship, wdiich man is able to do of himself ; and that it is a folly to dream that such works can justify, page 84, 85, 102. That good works are to be utterly excluded from the business of justification by faith, p. 589, 590, 591, 704 to 708. Tnat good works do not in any wise enter into justification, p. 589, 702 ; Appendix, 62, 173. That good works do not pre- serve salvation nor faith, p. 590, 705 ; Appendix, p. 174. That neither does repentance enter into justification by faith, p. 165, 320 ', Appendix, p. 158. That repentance is nothing more than praying to God, acknowledging the truth of the gospel, giving of thanks, being obedient to the magistracy, and following one's calling, p. 12, 198, Appendix, 158,^159, 172, 266. That reno- vation of life has likewise nothing to do with justification, p. 585, 685, 688, 689; Appendix, p. 170. That attention to obe- dience for the time to come, in like manner, neither enters into faith, nor justifies, p. 90, 91, 690 ; Appendix, p. 167. That the regenerate are not under the law, but are delivered from the bondage thereof, and are only in the law, and under grace, p. 722, and elsewhere. That the sins of the regenerate are covered over by the merit of Christ, p. 641, 686, 687, 719, 720 ; besides many other passages to the same purport. It is to be observed, that all Protestants, as well those \vho call themselves Gospellers, as those who call themselves the Re- formed, teach in like manner justidcation by faith alone, see above, n. 17, 18. 81. It is a wonderful circumstance, that the doctrine of jus- tification by faith alone prevails at this day over every other doctrine throughout all reformed Christendom, and is esteemed almost as the only important point of theology in the saci'ed order. This is what all young students among the clergy greedily learn and imbibe at the universities, and what they afterwards teach in the churches, and publish in print, as if they were inspired with heavenly wisdom, and whereby they endeavor to acquire to themselves a name, and the reputation of superior learning, as well as diplomas, licences, and otJier lionorary rewards. And these things are done, notwithstanding it is owing to this doctrine alone, tliat the sun is at this day darkened, the moon deprived of her light, and the stars have fallen from heaven, that is, have perished. It has been certi- fied unto me, that the doctrine of faith in imputed righteous- 214 DOCTKINE OF THE NEAV CIIUKCII. 81 83 ness has blinded the minds of men at this day to such a degree, that they will not, and therefore as it were cannot, see any Divine Truth by the light of the sun. nor by the light of the moon, but only by the light of a fire by night ; on which ac- count I will venture to assert, that supposing Divine Truths con- cerning the conjunction of ciiarity and faith, concerning heaven, the Lord, and eternal happiness, to be sent down from heaven engraven in silver characters, they would not be thought worthy to be read by the sticklers for justification ; but the case would be quite otherwise supposing a paper concerning justification by faith alone to be brought them from hell. It is also said in the Formula ConcordicB, that the article of justification by faith nlone, or the righteousness of faith, is the chief article in the wiiole Christian doctrine ; and that the works of the hw are utterly to be excluded from this article, j). 17, Ql\ 62, 72, 89, 683 ; Appendix p. 164. XIX. 82. That they ivho are in the p7-esent justifying Faith, are meant by the he-goats in Daniel and in Matthew. BRIEF ANALYSIS. 83. It is written in Daniel, ^^I saw in a vision a ram., which had two horns that were high, hut the higher came up last; and that the horn pushed westward., and northward., and southward., and made itself great. Then I saw a he-goat coming from the west, over the face of the whole earth, which had a horn hctween its eyes; and that he ran to the ram inthefury cf his strength, and broke his two horns, and cast him down to the earthy and stamped xipon him : but that the great horn of the he-goat was broken, and instead of it there came up four horns ; and out of one of them came forth a little horn which waxed exceeding great towards the south, towards the east, and towards honorahlt- ness, and, even to the host of heaven ; and it cast down of the host and of the stars to the earth, and- stamped xqjon them: yea, he magnijicd himself to the Prince of the host, and took from him the daily sacrifice, and cast away the place of his sanctua- ry, for he cast doicn truth to the earth. And, I heard one saint saying, hoio long shall this vision be, the daily sacrifice, and the wasting transgression, that both the holy tiling and the host should be given to be trodden under foot ? And he said, even to the evening the morning, then shall the holy tiring be justified^'' chap. viii. 2 to 14. That this vision is a prediction of the future states of the church is very evident, for it declares, that the daily sacrifice was taken away from the Prince of the host, the habit- ation of his sanctuary cast down, and that the he-goat cast down truth to the earth ; moreover, that a saint said. How long shall 215 84 85 A BRIKF EXPOSITION OF TUE this A'ision Ije, tliat bo li the holy tiling and the host should be given to be trodden under foot ; and that this sliould be even to the evening the morning, when the holy thing shall be jnstitied. By the evening the morning is meant the end of the old church, when a New Cluirch commences. 84. In Matthew we read these words: '-'■Then shall the Son of Man say to the he-goats on His left hand, depart from Me, for 1 10 as hungry, and ye gave Me no meat; I was thirsty, and ye gave Me no drink; I was a stranger, and ye took Me not in; I was nahed, and ye clothed Me not; I was sick and in j^rison, and ye visited Me not; and these shall go away into eternal punishment.'''' That the same persons are here meant by he-goats and sheep, as by the he-goat and ram in Daniel, is very evident. That by he-goats are meant those who are in the present justi- fying faith, appears from this circumstance, that unto the sheep are enumerated works of charity, and it is said that they did them ; and that unto the he-goats the same works of charity are enumerated, but it said that they did them not, and that they are therefore sentenced to condemnation ; for they who are in the present justifying faith, neglect works, because they deny them to have any thing of salvation or of the church in them. When cliarity is thus removed, good works, which ap- pertain to chai'ity, become so totally forgotten and obliterated, that they are never more remembered, nor is the least efibrt made to recall them to mind when the law of the decalogne is read. It is a general rule in religion, that in proportion as any one does not will good, and hence does not do it, in the same proportion he wills evils, and hence does them ; and on the contrary, that in proportion as any one does not will evils, and lienee does not commit them, in the same proportion he wills good, and hence does good ; these latter are the sheep, but the former are the he-goats. If all evil persons had been there meant by the he-goats, instead of the works of charity which they had not done, the evils which they had done would have been enumerated. 85. That no other than the persons above described are meant by the he-goats, has been manifested to me by experience in the spiritual world ; in which world there aj^pear all things that are in the natural world, sucli as liouses and palaces, ]>ar- adises and gardens, with trees of every kind ; likewise fields and tilhage lands, as also plains and green pastures, together with flocks and herds ; and all resembling those upon our earth ; nor is there any other difference, than that in the natural world they are from a natural origin, but in the spiritual world from a spiritual origin. There I have often seen sheep and he-goats, also combats between them, like that described in Daniel, chap. viii. I have seen he-goats with horns bent forwards and backwards, and rushing with fury upon the sheep ; I have seeo 216 DOCTKINE OF THE NEW CIILRCH. 8G 88 some he-goats witli two, and otliers witli four horns, with wliicli they veheineiitly struck at tlie sheep ; and when I looked to discover what this meant,! saw some persons disputing together about faith conjoined with charity, and faith separated from charity ; from whence it plainly ajjpeared, that the present jus- tifying faith, which considered in itself is a faith disjoined from charity, is the he-goat, and that faith conjoined with charity is the sheep. SQ. The like persons are meant by he-goats in Zechariah, *^Mine anger was kindled against the shepherds^ and I will visit the he-goats,''^ x. 3. And in Ezekiel, " Behold /Judge hetwe&n cattle and cattle^ between the rams andtlie lie-goats / seevieth it a small thing unto you, to have eaten up the good pasture, hut ye must tread down vnth your feet also the residue of tJie 'pastures? Ye thrust all the infrni sheep with your hor7is, dentil ye have dispersed them, / therefore will I save My flock\ that it he no more a prey ^"^ xxxiv. 17, 18, 22, and following verses. XX. 87. That they who have confirmed themselves in the present justifyingFaith, are meant in the Apocalypse by theDragon, and his (wo Beasts, and by the Locusts ; and that tins same Faith, when confirmed, is there meant by the great City wlrich is spiri- tually called Sodom and Egypt, where the two Witnesses were slain, as also by the Pit of the Abyss, f row which the Locusts came. BRIEF ANALYSIS. 88. That seven chapters of the Apocalypse treat of the per- verted state of the church among the Reformed, and two chap- ters of the perverted state of the church among the Itoman Catholics, and that the states of both churches, as existino; at the present day, are sentenced to condemnation, has been shown in the explication thereof, in the work entitled, The Apocalypse ItEVEALED, and that not by uncertain conjectures, but by. full proofs. That by the dragon treated of in the 12th chapter, are meant those in the Reformed churches, who make God three, and the Lord two, and who separate charity from faith, by making their faith spiritual and saving, and not charity, see n. 532 to 505, and the memorable relation adjoined, n. 566. That they are further described by the two beasts, one rising out of the sea, and the other out of the earth, as related in chap. xiii. see n, 567 to 610, and the memorahle relation, n. 611. That they are also described by the locusts, which came forth out of the pit of the abyss, as mentioned in chap. ix. see 11. 411) to 442. That this same faith, when contirmed, is meant i)y the great city, which is spiritually called Sodom and Egypt, where the two faithful witnesses were slain, as related in cliap. 211 89 A BUIKF EXPOSITION OF THE xi. see ii. 485 to 530, particularly n. 500 to 503, and tlie meinorahle relation, n. 531. That they are also meant by the pit of the abyss, out of wliicli issued sinoke as out of a great tuniace, and the sun and the air were darkened, and then locusts came forth, as described in chap, ix., see n. 421 to 424. 89. That I might be assui-ed and fully convinced, that by the pit of the abyss nothing else is meant than the faith of the dragon, which is a faith conceived from an idea of three Gods, and from having no idea of the Divinity of the Human Nature of Christ, and which is called faith alone justifying, regene- rating, quickening, sanctifying, and saving ; it was given me to look into that abyss, to converse with those who are therein, and likewise to see the locusts which came out thence; from which ocular demonstration, that pit together with the abyss is described by me in the Apocalypse Revealed ; and because a description from ocular demonstration may be relied on, it shall be transcribed fioin that work, where it is described as follows. " That ])it, which is like the mouth of a furnace, appears in the southern quarter ; and the abyss beneath it is of great extent towards the east ; they have light even there, but it light from heaven be let in, there is immediate darkness; where- fore the pit is closed up at the top. There appear in the abyss huts constructed of brick, which are divided into distinct cells, in each of which is a table, whereon lie paj^ers, with some books. Every one there sits at his own table, who in this woi'ld had confirmed justihcation and salvation by faith alone, making charity a merely natui-al and moral act, and the works thereof only works of civil life, whereby men may reap ad- vantage in the world, but if done for the sake of salvation, they condemn them, and some even rigorously, because human reason and will are in them. All who are in this abyss, have been scholars and learned men in the world ; and among them are some metaphysicians and scholastic divines, who are there esteemed above the rest. But their lot is as follows : when first they come thither, they take their seats in the first cells, but as tliey confirm faith by excluding the works of charity, they leave the first seats, and enter in^^ cells nearer the east, and thus successively till they come towards the end, where they are who confirm those tenets from the Word ; and becanse they then cannot but falsify the Word, their huts vanish, and they find themselves in a desert. There is also an abyss beneath that abyss, where those are who in like manner have confirmed justification and salvation by faith alone, but who in their s])irit8 nave denied the existence of a God, and in their hearts have made a jest of the holy things of the church; there they do nothing but quarrel, tear their garments, get uj)on the tables, Btamp with their feet, and assail each other with reproaches ; 218 DOCTKINE OF THE 2iK\V CllUliCH. 90 — 93 and because it is not permitted tliem to hurt any one, tliej use threatening words and shake tlieir tists at each other." 90. That I might also be assured and convinced, that they who have conlirmed themselves in the present justifying faith, are meant by the dragon, it was given me to see many thousands of them assembled together, and they then appeared at a distance like a dragon with a long tail, which seemed full of spikes like thorns, which signitied falsities. Once also there appeared a still greater dragon, which raising up his back, lifted his tail towards heaven, and endeavored to draw down the stars from thence ; stars there signify truths. XXL 91. That unless a New Chui'ch be established by the Lord, no one can be saved ; and that litis is meant by these words, " Unless those days should be shortened, there should no flesh be saved^ Matt. xxiv. 22. BRIEF ANALYSIS. 92. By shortening those days, is meant the putting an end to the present church, and establishing a new one ; for, as has been already observed, the 2J:th chapter of Matthew treats of the successive declensions and perversions of the Christian church, even to the consummation and end thereof, and of the coming of the Lord at tluit period. The reason why no liesh could be saved, unless those days should be shortened, is, because the faith of the present church is founded on the idea of three Gods, and with this idea no one can enter heaven ; consequently no one can enter heaven with the faith of the present church, because the idea of three Gods is in all and q\q\\ part thereof; and besides, in that faith there exists no life from the works of charity. That the faith of the present church cannot be con- joined Avith chaiity,and produce any fruits Avhich are good works, was shown above, n. 47 to 50. There are two things which form heaven in man, namely, the truths of faith and the goods of charity ; the truths of faith occasion the ])resence of the Lord, and point out the way to heaven, and the goods of charity eiFect conjunction with the Lord, and introduce into heaven; and every one is there introduced into light according to his alFection of truth, and into heat according to his aft'ection of good. That the affection of truth is faith in its essence, and the affection of good charity in its essence, and that the marriage of them both constitutes the church, may be seen above, n. 48 the church and heaven make one. That these three are not in the churches of the present day, which are built upon faith alone, has been fully shown in the preceding pages. 93. I have sometimes in the spiritual world conversed widi 219 93 — 95 A BKIEF EXPOSITION OF TUE the maintainers of justification by faith alone, and liave told tliem that tlieir doctrine is erroneous, and likewise absurd, that it brings on security, blindness, sleep, and night in spiritual things, and thereby death to the soul, tlius exhorting them to desist from it. But I have received for answer, Why should we desist ? Does not the pre-eminence of the clergy above the laity, in point of erudition, depend upon this doctrine? To which I replied, that it should seem from hence, that they re<»'arded not so much the salvation of souls, as their own pre- eminence ; and that because they had applied the truths of the Word to contirm their own false principles, and thereby had adulterated them, they were become angels of the abyss, called Abaddons and Apollyons, Apoc. ix, 11 ; by whom are signitied the destroyers of the church by a total falsification of the Word. See the explication thereof, n. 4-10, and the memoroMe relation^ n. 566, in the Apocalypse Revealed. But they answered, How^ can this be ? Are we not, by our knowledge of the mys- teries of that doct]-ine, oracles? And do we not IVom that doctrine give answers as from our sanctuary ? wherefore we are not Apollyons, but Apollos. On hearing this, I replied with indio^nation, If ye are Apollos, ye are also Leviathans, the first class of you are crooked Leviathans, and the second class of you are oblong Leviathans, whom God will visit with his sharp and great sword, Isaiah xxvii. 1. But they laughed at these words. What is meant by being visited and j^ersibhing by the Bword, may be seen in the Apocalypse Revealed, n. 52. 94. The great arcanum, M'hy, unless a New Church be esta- blished by the Lord, no flesh can be saved, is this; that as long as the dragon with his crew remains in the world of si)irits, into which he was cast from heaven, so long no Divine Truth, nnited with Divine Good, can pass from the Lord to men on earth, but it is either annihilated or perverted, so that salvation is thereby rendered impossible to be attained. This is what is meant in the Apocalypse by the following passage : '•''And the dragon was cast out into the earth, and his angels were cast out with ]iim / woe to the inhabitants of the earth and the sea, for the devil is come down nnto them, having great wratli ; and lie jyersecuted the ivornan, who hronght forth a /Sass that he that is left in Zion, and he that reniaiiieth in Je- rusalem, shall he called holy, every one that is written for life in, Jeriisalem.^'' Isaiah iv. 2, 3. " In the last days the mountain of the house of Jehovah shall he established as the head of the moun- tains, for out of Zion shall go forth doctrine, and the word of Jehovah from Jerusale'mr Micah iv. 1, 2, 8. '"''At that time they shall call Jerusalem, the throne of Jehovah, and all nations shcdl he gathered to Jerusalem for the name of Je/iovah, neither shall they go any more after the confirmation of their own evil heart^'' Jer. iii. 17. '"''look upon Zion, the city of our stated feasts, let thine eyes see Jerusalem, a. quiet habitation, a tahernacle that shall not he taken down / the nails thereof shall never he removed, and the cords thereof shall not he hroken,''^ Isaiah xxxiii. 20 ; not to mention other passages, as Isaiah xxi v. 3 ; chap, xxxvii. 32 ; chap. Ixvi. 10 to 14 ; Zech. xii, 3, 6 to 10 ; chap. xiv. 8, 11, 12, 21 ; Mahichi iii. 2, 4 ; Psalm cxxii. 1 to 7 ; Psalm cxxx. 4, 5, 6. That by Jerusalem in the above passages is meant a churcli to be establislied by the Lord, and not the Jerusalem inhabited by the Jews, is plain from every particuhir of the description therein ; as that Jehovah God was about to create a new heaven and a new earth, and also a Jerusalem at the same time ; and that this Jerusalem would be a crown of beauty, and a diadem of a kingdom ; that it is to be called Jioliness, and the city of truth, the throne of Jehovah, a quiet luibitation, a tabernacle that shall not be taken down ; that the wolf and the lamb shall feed together therein, and that the mountains shall drop down with new wine, and the hills flow with milk, and that it should remain from generation to gene- ration ; besides other circumstances, as res])ccting the people therein, that they should be holy, all written for life, and should be called the redeemed of Jehovali. Moreover,all those passages treat of the coming of the Lord, and particularly of His second coming, when Jerusalem shall be such as is there described ; for heretofore she has not been mai-ried, that is, has not been the bride and the wife of the Lamb, as the New Jerusalem is said to be in the Apocalypse. The former or present church is meant by Jerusalem in J3aniel, anlics practise such duties, namely, that they examine themselves, and confess their sins openly before a monk, they have been greatly astonished, and likewise wondered that the Reformed cannot do the same in private before God, although it is alike enjoined them previous to their approaching the holy supper. Some hare examined into the cause of this, and found, that the doc- trine ">f faith alone is what occasions such an impenitent state 237 1 14-, 115 A BRIEF EXPOSITION OF THE and such a heart ; and then it was given them to see, that such of the Romish church as approach and adore Christ, and do not adore, but only liouor, the leaders and heads of their church, are saved. Alter the above admonition, was heard as it were a noise of thunder, and a voice speakiug from lieaven, saying, " We are amazed: say unto the body of the Reformed, believe on Christ, and do the work of repentance, and ye shall be saved." And I spake these words to them ; and added further, " Is not bap- tism A SACEAMENT OF REPENTANCE, aiid thereby an introduction into the church? What else do the sponsors promise for the person to be baptized, but that lie will renounce the devil and his works ? Is not the sacred supper a sacrament of repent- ance, and thereby an introduction into heaven ? Is it not de- clared to the communicants, that they must do the work of repentance before they approach? Is not the Decalogue, WHICH INCULCATES REPENTANCE, THE DOCTRINE OF THE WHOLE Christian Church ? Is it not there said, in the six command- ments of the second table, thou shalt not do this and that evil, and not said, thou shalt do this and that good ? Hence ye may understand, that in proportion as any one shuns pvil, in the same proportion he loves good, and that betbre this, he does not know either what good is, or what evil is." 115. The Second Memorable Relation is as follows. An angel once said to me, " If thou desirest to see clearly the nature of faith and charity, and thereby what faith is when separate from charity, and what it is when conjoined with cha- rity, I will give thee ocular demonstration of it." I replied, " Show it me." And he said, " Instead of faith and charity, substitute light and heat, and thou wilt see clearly what I mean ; for faith in its essence is the truth of wisdom, and cha- lity in its essence is the atfection of love, and the truth of wis- dom in heaven is light, and the atfection of love in heaven is heat; the light and heat w^iicli the angels feel and enjoy, are nothing else : hence thou mayest see clearly what faith is when separate from chai'ity, and what it is when conjoined with cha- rity. Faith separate from charity is like the light in winter, and faith conjoined with charity is like the light in spring ; the light of winter, which is light sei)arate from heat, and in consequence thereof conjoined with cold, strips the trees of all their leaves, kills every green herb, makes the ground hard, and freezes the water; but the light in spring, which is light conjoined with heat, causes the trees to vegetate, hrst into leaves, then into blossoms, and lastly into fruits ; it opens and softens the ground, whereby it yields grajs, herbs, flowers, and fruits ; and it also dissolves the ice, so that the waters flosv from their fountains. Exactly similar is the case with 'aitli and charity; faith separate 238 DOCTKENE OF THE NEW CHUKCH. 115, 116 from charity deadens all things, and faith conjoined with charity enlivens all things. The nature of such deadening and enliven- ing may be seen visibly in our spiritual world, because here faith is light, and charity, heat ; for where faith is conjoined with charity, there are paradisal gardens, flowery walks, and rerdant groves, gay and delightful in proporti.on to such con- junction ; but where faith is separate from charity, there does not grow so much as a blade of grass, nor any green thing, except it be on thorns and briers." There were standing at a little distance from us some of the clergy, whom the angel called justitiers and sanctitiers of men by faith ahme, and also arcanists, that is, dealers in mysteries ; wc related to them the same things concerning charity and faith, and likewise gave them ocular demonstration of the truth of our assertions ; but when we asked them whether they believed it to be so, they turned their backs upon ns, and said, "We did not hear you ;" whereupon we raised our voices, and cried, " Hear us now then ;" but immediately they stopped their ears with both hands, and exclaimed, " We will not to hear." CONCL USION. Jeremiah, chap. vii. 2, 3, 4, 9, 10, 11. Stand in the gate of the house of Jehovah, and proclaim there this word: Thus saitJt Jehovah of Hosts, theGod of Israel: Amend your ways and your ivorks; trust ye not in lying words, sayings the temple of Jehovah, the temple of Jehovah, the temple of Jeho- vah is here {that is the Church). Will ye steal, murder, commit adultery, and swear falsely , and after that come and stand before Me in this house, whereon My name is called, and say, we are delivered, whilst ye do all these abominations ? Is not this house become a den of robbers ? Even I, behold.^ I have seen, saith Jehovah. APPENDIX. 116. The Faith of the New Heaven and New Church IN ITS universal FORM, is tliis : That the Lord from eternity who h Jehovah, came into the world that He might subdue the hells, and glorify His Humanitv ; that without mis coming no 239 116, 117 A BRIEF EXPOSITION OF THE mortal could have been saved ; and that all will be saved who believe in Him. It is called faith in its universal Ibrm, because this is the universal of faith, and the universal of faith is what must enter into all and every particular part thereof. It is a universal of faith, that God is one in essence and person, in whom is a trinity, and that the Lord God the Saviour Jesus Christ is He. It is a universal of faith, that no mortal could have been saved, unless the Lord had come into the world. It is a nniversal of faith, that lie came into the world to remove hell from man, which He etfected by combats against it, and victories over it; whereby he subdued it, and reduced it to order, and under obedience to Himself. It is a universal of faith, that He came into the world to glorify the Humanity which He assumed in the world, that is, to unite it with the Divinity of which it was begotten ; thus, having subdued hell, He keeps it eternally in order and under obedience to Himself. Inasmuch as both these works, [the subjugation of hell, and the glorification of His Humanity] could only be effected by means of temptations admitted into His Humanity, even to the last, wdiich was the passion of the cross, therefore he endured that also. These are the universals of faith concerning the Lord. The universal of Christian faith on man's part is, that he should believe on the Lord, for by believing on Him he has conjunction with Him, and by conjunction salvation. To believe on Him, is to have confidence that He will save ; and because none can have such confidence but he who leads a good life, therefore this is also meant by believing on Him. 117. The Faith of the New Heaven and New Church, IN ITS PARTICULAR FORM, is tliis : That Jehovah God is essen- tial love and essential wisdom, or that he is essential good and essential truth ; and that as to His Divine Truth, which is the Word, and which was God with God, He came down and assumed Humanity, for the purpose of restoring to order all things which were in heaven, and which were in hell, and which Avere in the chui-ch ; inasmuch as at that time, the power of the devil, that is, of hell, prevailed over the power of heaven, and on earth the power of evil prevailed over the power of good ; in consequence whereof, a total destruction and damnation were at hand, and threatened every creature. This impending destruc- tion and damnation Jehovali God removed by His Humanity, which was Divine Truth, and thus He redeemed both angels and men ; and afterwards He united in His Iluinanitv, Divine Truth and Divine Good, and thus returned into His Divinity, in which He was from eternity, together with His glorified Humanity. This is signified by these words in John : '''•The Word vj as with Ood^ and God was the Word ; and the Word hecame fiesh^'' chap. i. 1, 14; and in another place, '-'■ I went forth from the 240 DOCTKLNE OF THE NKW CIIUKCH. Hi, "^^ Father, and am corns into the world ; again I leave the world, and go to the Father;' chap. xvi. 28. Hence it appears, that unless tlie Lord had come into the world, no one could have been saved. The case is similar at this day ; wheretore, un ess the Lord come again into the world in Divme iruth, wliicii \^ the Word, no person can be saved. ^ The particulars of faith on the part ol man are these: 1. That God is one, in whom is a Divine Trinity, and that the Lord God the Saviour Jesus Christ is that God. ii. iliat a Bavin- faith is to believe on Him. HI. That evds ought to be shunned, because they are of the devil and from the devil. IV. That good actions ought to be done, because tliey are ot God and from God. Y. And that they should be done by man as of himself, nevertheless under this belief, that they are Irom tlie Lord operating in him and by him. The two hrst par- ticulars have relation to faith ; the two next to charity ; and the last respects the conjunction of charity and iaitli, and thereby of the Lord and man ; see also what has been said above, n. 44, on these subjects. THREE MEMORABLE RELATIONS, FROM THE APOCALYPSE REVEALED. 118 The First Memorable Relation. When I was en eagedin the explanation of the xxth chapter of the Apocalypse, and was meditating about the dragon, the beast, and the talse prophet, an angelic spirit appeared before me, and asked, what was the subject of my meditation. I answered, "About the false prophet." Then he said, " I will lead you to the place M'here they are who are meant by the false pi-ophet ; and wh. are the same that are understood in chap. xiii. l>y the beast tiiat rose out ofthe earth, which had two horns like a lamb, and ppake like a dragon." I followed him, and lo, I saw a multi- tude, in the mids^t of which there were prelates, who taught that nothing else saves man but faith, and that works are good, but not for salvation, and that still they are to be taught trom the Word, in order that the laity, especially the simple, may be kept more strictly within the bounds of obedience to the magistracy, and forced, as if from religion, therefore interiorly, to exeiicise moral charitv. Then one of them observing me, said, "Have vou any desiVe to see our place of worship, wherein is an image representative of our faith ? " I went and saw it ; it was mag- nilicent, and lo. in the midst of it there was the image ot a woman clothed' in a scarlet robe, and holding m her right liana a piece of o-old coin, and in her left a string oi pearls. Lut both ^ ri6] ^^1 118 A BRIKF EXI'OSITION OF THE tlie place of worship and tlie image were the effect of fantasy"; for infernal spirits can by fantasies represent niagiiiticent objects, by closing the interiors of the mind, and opening only its exteriors. When I perceived, however, that it was a delu- sion of this kind, I prayed to the Lord, and snddeidy the interiors of my mind were opened, and then, instead of a mag nilicent temple, I saw a house full of clefts and chinks from top to bottom, so that none of its parts cohered together, and instead of the woman I saw hanging up in that house an image, the head of which was like a dragon's, the body like a leopard's, and the feet like a bear's, thus like the beast which is described as rising out of the sea, Apoc. xiii. ; and instead of a lloor there was a bog containing a multitude of frogs ; and I was informed, that beneath the bog was a large hewn stone, under which the Word lay entirely hidden. On seeing this, I said to the jiiiigler, " Is this your place of worship?" and he said, "It is;' but then suddenly his interior sight was opened also, and he saw the same things that I did ; whereupon he uttered a great cr}', and said, " What and whence is all this ?" And I said, "This is in consequence of light from heaven, which discovers the quality of every form, and thus the quality of your faith separate from spiritual chaiity." Then immediately an east wind blew, and carried away every thing that was there, and also dried uj) the bog, and thereby exposed the stone under which lay the Word ; and afterwards there breathed a vernal warmth from heaven, and lo, then, in the very same place, there appeared a tabernacle, as to its outward form, plain and simple. And the angels wlio were with me said, " Behold, the tabernacle of Abraham, such as it was when the three angels came to him and announced the future birth of Isaac ; it appears indeed simple to the eye, but nevertheless according to the influx of light from heaven it becomes more and more magnificent." And they were permitted to open the heaven which is the abode of angels who excel in wisdom, and then by virtue of the influx of light from thence the tabernacle a])peared as a temple re- sembling that of Jerusalem ; and on looking into it, I saw that the stone in the floor, under which the Word was deposited, was set with precious stones, from which there issued forth the bright rays as of lightning that shone upon the walls, and caused beautiful variegations of color on certain cherubic forms that were sculptured on them. As I was admiring these things, the angels said, " Thou shalt yet see something still more won- derful." And it was permitted them to open the third heaven, which is the abode of the celestial angels who excel in love, and then by virtue of the influx of flaming light from thence the whole temple disappeared, and in its stead was seen the Lord alone, standing on the foundation stone, which was the Word, in the same form that he appeared in before John, Apoc. i 242 DOCTEmE OF THE NEW CHURCH, 119 But inasmnch as the interiors of the minds of tlie angels were then tilled with holiness, occasioning in them a strong pro- pensity to fall prostrate upon their faces, suddenly the passage of light from the third heaven was closed by the Lord, and that from the second heaven opened again, in consequence of which the former appearance of the temjjle returned, and also of the tabernacle, but this was in the midst of the temple. Hereby was illustrated the meaning of these words in this cliapter : " Behold, the tabernacle of Godh with men, and He will dwell with them," verse 3, n. 882 ; and by these, " And I saw no temple (in the New Jerusalem), for the Lord God Omnipotent and the Lamb are the temple of, it,'''' verse 22, n. 918. 119. The Second Memokable Relation. Awaking on a time out of sleep, I fell into a profound meditation about God ; and when I looked upwards, I saw in the heaven above me a most clear shining light in an oval form ; and as I fixed my eyes attentively upon the light, it removed gradually from the centre towards the circumference : and lo ! then heaven was opened unto me, and I beheld magnificent scenes, and saw angels standing in the form of a circle, on the southern side of the opening, in conversation with each other ; and because I earnestly desired to know what they were conversing about, it was permitted me first to hear the sound of their voices, which was full of celestial love, and afterwards to distinguisli their speech, which was full of wisdom flowing from their love. They conversed togethei" concerning the One God, of covjunction with Hhn, and salvation thereby. The matter of their discourse was for the most part ineffable, there being no words in any natural laTiguage adapted to convey its meaning ; but as I had often- times been in consort with angels in their heaven, and, being at such times in a similar state with them, was also in the use and understanding of their language, therefore I was now able to comprehend what they said, and to collect some particulars from their conversation, which ma}^ be intelligibly expressed in the words of natural language. They said that the Divine Exne is One, the Same, the Heal {Ijysum), and Ln divisible / that so also is the Divine Essence, inasmuch as the Divine Esse is the Divine Essence ; and that so, likewise, is God, for the Divine Essence, which is also the Divine Esse, is God. This they illustrated by Bpiritual ideas, saying, that the Divine Esse cannot possibly be- long to several, so as to be a Divine Esse in each of them, and yet remain One, the Same, the Real, the Indivisible ; for on such a supposition, each wDuld think from his own esse of and by himself; or should the thoughts of each be influenced at the same time from and by the rest, to agreement and unanimity, they would then be several unanimous Gods, and not one God ; for unanimity, being the consent of several, and at the sam© 243 119 A BRIEF EXPOSITION OF THE time of each from and bj liimself, does not comport with the unity of God, but implies plurality. They did not say, of Gods, because they could not, inasmuch as the light of heaven, which gave birth to their thought, and which conveyed their words, "vvas in opposition to that expression. Tiiey added fui'ther, that M'hen they meant to pronounce the word Gods, and each as a distinct person by Himself, the power of pronunciation was diverted immediately to utter one God, yea, the only God. Again, they proved that the Divine Esse is the Dimne Esfte in itself^ not from itself, because to be from itself supposes an Esse in itself from another : thus it supposes a God from a God, which is not possible. "What is from God is not called God, but is called Divine ; for what is God from God ; consequently, what is God from God born from eternity ; and what is God from God proceeding through a God born from eternity ; but obscure words, that have no light in them from heaven ? They said further, that the Divine Esse, which in itself is God, is the Same j not simply the Same, but infinitely the Same, that is, the Same from eternity to eternity ; it is the Same in every place, and the Same with every one, and in every one ; but that all variableness and changeableness is in the recipient, occasioned by the peculiar state and circumstances thereof. That the Divine Esse, which is God in Himself, is the Real,, they thus explained : God is the Real,, because He is Love itself, and Wisdom itself, oi, what is the same, because He is Good itself, and Truth itself, and of consequence Life itself; which, unless they were real in God, could have no existence in heaven or in the world, inasmuch as there would be nothing in them that had relation to what is real ; for all quality has its quality from this condition of its existence, that there be a something real, from whence it is derived, and to which it has relation as the cause of its peculiar quality. This Reality, which is the Divine Esse, is not in place, but with those and in those who are in place, according to its reception ; inasmuch as neither place, nor progression from one place to another, is predicable of love and wisdom, or of goodness and truth, or of life derived thence, which are Eeality in God, nay, Real God [or God Himself]; but such things exist in God without place, and this is the foundation of the Divine omnipresence ; wherefore the Lord says, " That lie is in the midst of them,,, and that He is in them, and they in HimP But since He cannot be received by any creature such as He is in Himself, He appears such as lie is in Himself as a sun above the angelic heavens; that which proceeds thence as light being Himself as to wisdom, and that which proceeds thence as heat being Himself as to love. Yet He Himself is not that sun, but Divine Love and Divine Wisdom in their proximate emanation from Him, and round about Him, appear as a sui before the angels : Himself in the sun is a Man^ 214 DOCTKINE OF THE NEW CHUKCII. 119 OUE Lord Jesus Christ, both vrith respect to the All-begetting Divinity, and with respect to the Divine Humanity ; inas- much as the Keal Esse, which is Love itcelt", and Wisdom it- self, was His soul from the Father, and thus Divine Life, which is life in itself. The case is otherwise with man, for in him the soul is not life, but a recipient of life. This the Lord also teaches when He saith, "Z a7n the Way, the Truth, and the Lifej'^'' and in another place, "^s the Father hath life in Hhn- Sil/f, so hath He given to the Son to have life in Himself,^'' John V. 26. Life in Himself is God. They further added, that whosoever is under the influence of any spiritual light, may see plainly from wiiat has been said, that the Divine Esse, which is also the Divine Essence, being One, the Same, the Real, and of consequence Indivisible, cannot possibly exist in more than one ; and that if it should be supposed to exist in more, manifest contradictions would follow upon such a sup- position. As I listened to this discourse, the angels perceived in my thought the common ideas respecting God entertained in the Christian church, of a trinity of persons in unity, and their unity in trinity ; as also of the birth of the Son of God from eternity : whereupon they said to me, "What notions are these ndiich thou entertainest? Are they not the offspring of natural light, wherewith our spiritual light has no agreement? Unless therefore thou removest these ideas from thy mind, we must shut heaven against thee and begone." But I replied, "Enter, I beseech you, more deeply into my thought, and possibly you will find it in agreement with your own." And tliey did so, and perceived, that by three persons I understood three pro- ceeding Divine attributes, which are creation, redemption, and regeneration, and that those attributes belong to one God ; and that by the birth of the Son of God from eternity, I understood His birth foreseen from eternity, and provided in time. I then acquainted them, that I had received this my natural idea of a trinity and unity of persons, and of the birth of the Son of God from eternity, from the doctrine of faith in the church, that has its name from Athanasius : and that that doctrine is right, if only instead of a trinity of persons is substituted therein a trinity of person, which solely exists in the Lord Jesus Christ y and if, instead of the birth of the Son of God from eternity, is understood His birth foreseen from eternity and provided in time, because as to the Humanity which He assumed. He is expressly called the Son of God. Then the angels said. Well, well ; and they desired me to declare upon their testimony, that wdiosoever does not approach the real God of heaven and earth, cannot have entrance into heaven, inas- much as heaven is heaven from that God only ; and that that God is Jesus Christ, who is Jehovah Lord, from eternity Creator, 245 120 A BRIEF EXPOSITION OF THE in time Redeemer, and to eternity Regenerator ; of consequence, who is at once Father, Son, and Holy Spirit ; and that this is the gospel, which is to he preached. After tliis, the heavenly light, which I had before seen over the aperture, returned, and by degrees descended thence, and tilled the interiors of my mind, and illuminated my ideas concerning the unity and trinity of God : and then I perceived, that the ideas which I had ori ginally entertained about them, and which were merely natural, M'ere separated, as chaff is separated from the wheat by M'innow- ing, and that they were carried away, as by a wind, to the northern part of heaven, and there disappeared. 120. The Third Memorable Relation. Inasmuch as the Lord has favored me with a sight of the wonderful things that are in the heavens and under the heavens, it is therefore my duty, in the discharge of my commission, to relate Mdiat I have seen. There was shown me a magnificent palace, with a temple in its inmost part, and in the midst of the temple was a table ot gold, on which lay the "Word, and two angels stood beside it. About the table were three rows of seats : the seats of the first row were covered with silk damask of a purple color ; the seats of the second row with silk damask of a blue color ; and the seats of the third row with white cloth. Below the roof, high above the table, there was seen a spreading curtain, which shone with precious stones, from Avhose lustre there issued forth a bright appearance as of a rainbow, wlien the firmament is clear and serene after a shower. Then suddenly there appeared a number of clergy sitting on the seats, all clothed in the gar- ments of their sacerdotal office. On one side was a wai-drobe, where stood an angel who had the care of it, and within lay splendid vestments in beautiful oi-der. It was a Council coti- vened hy the Lord ; and I heard a voice from heaven saying, Deliberate ; but they said, on what? It was said. Concerning the Lord the Samom\ and concerning the Holy Spirit. But when they began to think on these subjects, they were without illus- tration ; wherefore they made supplication, and immediately light issued down out of heaven, which first illuminated the hinder part of their heads, and afterwards their temples, and last of all their faces ; and then they began their deliberation, and, as they were commanded, First^ concerning the Lord, the Saviour. The first proposition and matter of inquii-y was, who assumed the Ilumaniiy in the Virgin Mary ? And the angel standing at the table, on whicL the Word lay, read before them these words in Luke : '''The angel said unto Mary, Bilwld thou shnlt conceive in thy womh, and bring forth a Son, and shall call His name Jesus. He shall be great, and shall be called the Son of the Highest. And Mary said to the angel. How shall this be, seeing I know not a vian f And the argel answering said, The Holy Sjnrit shall come 2i6 DOCTRINE OF THIi: NEW CHURCH. 120 ujjon thee, and the ])ower of the Highest shall overshadow thee, wherefore also that Holy Thing w/tich shall hehorn of thee shall he called the Son of God^'' chap. i. 31, 32, 34, 35. Then lie also read from the 20tli to the 2oth verse of the first chapter of Matthew, and when he came to the 25th verse, he uttered it with a loud voice. Besides these passages lie read many more outof the Evangelists, as Matt. iii. 17: chap. xvii. 5; John xx. 31; and several other places, where the Lord as to His Humanity is called the Son of Ood, and where He, from His Humanity, calls Jehovah His Father ; and also out of the Prophets, where it is foretold that Jehovah Himself should come into the world ; particularly these two passages in Isaiah. ^''It shall he said in that day, lo! this is our God, whom we have expected, to deliver us ,' this is Jehovah, whom we have expected ^ let us exult and he glad in His salvation,'''' chap. xxv. 9. " The voice of him that crietli in the desert, p7\pare ye the loay of Jehovah, make straight in tlie wilderness a highway for our God: for the glory of Jeliovah. shall he revealed, and all flesh shall see it together. Behold, the Lord Jehovah cometh in strength j He shall feed His flock like a shepherd^'' chap. xl. 3, 5, 10, 11. And the angel said, Inasmuch as Jehovah Himself came into the world, and assumed the Humanity, whereby He has redeemed and saved men, therefore He is called by the prophet the Saviour and the Redeemer; and then he read before them the following passages : ^'■Surely God is in Thee, and there is no God heside: verily Thou art a God that hidest Thyself 0 God- of Israel tlie Saviour,'' Isaiah xlv. 14, 15. '■'Am not I Jehovah F and there is no God else heside Mef a just God, and there is no Saviour heside Me V chap. xlv. 21. "/ am Jehovah, and heside Me there is no Saviour,^'' chap, xliii. 11. '■'■I am Jehovah thy God, and thou shall acknowledge no God heside Me, and there is 710 Saviour heside Me,''' Hosea xiii. 4. ^^That all flesh may know that I Jehovah am thy Saviour and tliy Redeemer, Isaiah xlix. 26 ; chap. xl. 16. "^1*^ for our Redeemer, Jehovah of Hosts is His name'"' chap, xlvii. 4. '-'•Their Redeemer, the strong Jehovah of Hosts is His name,'' Jeremiah I. 34. Jiho- vah is my Rock and my Redeemer'' Psalm xix. 14. " Tlius saith Jehovah thy Redeemer, the Holy One of Israel, IJehooah am thy God," Isaiah xlviii. 17 ; chap, xliii.' 14: chap. xlix. 7 ; chap. liv. 8. '"'Thou Jehovah art our Father; our Redeemer from the age is Thy name, chap. Ixiii. 16. '■'Thus saith Jehovah thy Redeemer, I am Jehovah that maketh all things, and alone hy Myself," Isaiah xliv. 24. ''Thus saith Jehovah tike King of Israel, and His Redeemer Jehovah of Hosts, I am the First and the Last,and heside Me there is noGod," chap. xliv. 6. "-Jehovah of Hosts is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth shall He he called," chap. liv. 5. "-Be hold the days shall come, wlien I will raise unto David a righx^ 247 120 A BRIEF EXPOSITION OF THE mis 'brccnch^wliO shall reign ciKing, and this is His name, Jehovah our Righteousness,''^ ^Qv. xxiii. 5, 6; chap, xxxiii. 15, 16. "/?i thai day Jehovah shall he King over all the earth ; in that day there shall he one Jehovah, and His name one^'' Zech. xiv. 9. From all these passages collected, they that sat on the seats were unanimously confirmed in this opinion, namely, that Jehovah Himself assumed the Humanity, for the purpose of redeeming and saving mankind. But instantly a voice was heard from some Ronum Catholics, who had hid themselves behind the altar, saying. How can Jehovah the Father ])ecome a man ? Is He not the Creator of the universe ? And one of those who sat on the second row of seats turned himself towards the voice, and said, AVho was it then ? And he who had been behind the altar, standing now beside the altar, replied, Tlie Son from eternity. But answer was returned, Is not tlie Son from eternity, according to your own confession, also the Creator ot the universe ? And what is a Son, or a God, born from eternity ? And how is it possible for the Divine Essence, which is one and indivisible, to be separated, so that one part can descend with- out the whole ? The tecond^ matter of inquiry concerning the Lord was, whether or no, according to this reasoning, the Father and He are one, as the soul and the body are one ? And they said, that this must follow of consequence, inasmuch as the soul is from the Father. Then one of those, who sat on the third row of seats, read out of the Confession of Faith, called the Athanasian Creed, the following passage : ^''Although our Lord Jesus Christ, the Soji of God, is God and man, yet He is not two, hut one Christ / yea, He is in every respect one, heing one person j for as the soul and hody make one man, so God and man are one Christ.''^ He added, that this faith is received thronghout the M'hole Christian world, even by the Roman Catholics. Then they said, what need have we of further proof? God the Father and He are one, as the soul and body are one ; and since this is the case, we perceive that the Humanity of the Lord is Divine, because it is the Humanity of Jehovah ; like- »A'ise that the Lord ought to be approached as to His Divine Humanity ; and that thus and in no other possible way can access be had to the Divinity which is called the Father. This conclusion of theirs the angel confirmed by several passages out of the Word, amongst which were these, in Isaiah : " Unto lis a Child is horn, 'unto us a Soil is given, whose name shall he Wondeiful^ Counsellor, God, Hero, Father of Eternity, Prince nf Peace ^'' chap. ix. 5. Again, ''' Ahrahaym knoweth 'usnot,and Israel doth not acknoioledge ns, Thou Jehovah art our Father^ our liedeeincr, from the age is Thy name,^'' Ixiii. 16. And in John, '''■Jesus said, he that helieveth on Me believeth on Him chat sent Me, and he that seeth Me, seeth HiAn that sent J/"^," John xii. 44, 45. ''''L^liilrp said unto Jesus, show us the Father ^ 24S DOCTKINE OF THE NEW CIIUKCII. 120 Jesiis said unto Mm^ He that seeth Me^ seeth the Father y how then sayest thou, shoio us the Father f helievest thou not that I am in the Father, and the Father hi Me f John xiv. 8, 9. '•'• Jesus said, land the Father are one^'' ehap. x. 30. And again, ^'•All things that the Father hath are Mine, and all Mine are the Father''s^'' chap. xvi. 15 ; chap, xvii, 10. Lastly, '"'•Jesus said, I am the Way, the Truth, and, the Life : no one conieth to the Father hut hy J/e," chap. xvi. 6. When the angel liad ended, they all declared with one mouth and one heart, that the Hu- manity of the Lord is Divine, and that this ought to be ap- proaclied in order to come at the Father ; inasmuch as Jehovah God, who is the Lord from eternity, by the Humanity sent Himself into the world, and made Ilimself visible to mankind, and thereby gave them access unto Him. In like manner He made Himself visible to men of old time, in a human form, and so gave them access unto Him ; but then it was by means of an angel. After this they proceeded to deliberate about the Holy Spirit y and previous thereto, tliey laid open the idea generally received concerning God the Father, the Son, and t/ie Holy Spirit, which is, that God the Father is seated on high, with the Son at His right liand, and that by them is sent forth the Holy Spirit, to. enlighten and instruct mankind. But instantly a voice was heard from heaven, saying, we cannot endure an idea formed on such a conception ; who does not know, that Jehovah God is omnipresent ? And whosoever knows and acknowledges this truth, must also acknowledge, that it is He who enlightens and instructs ; and that there is not a mediating God distinct from Him ; much less is there a third God distinct from two others, as one person is distinct from another person ; wherefore let the former idea, which is vain and frivolous, be removed, and let this, which is just and right, be received, and then you will see clearly. But immediately a voice was heard again from the Roman Catholics, who had concealed themselves behind the altar of the temple, saying, what then is the Holy Spirit, men- tioned in the writings of the Evangelists, and Paul, by whom 60 many learned men among the clergy, and particularly of our church, profess themselves to be guided? What person iu Christendom at this day denies the Holy Spirit, and His ope- rations? Upon this one who sat on the second row of seats, turned towards the altar, and said, ye insist that the Holy Spirit is a distinct person of Himself, and a distinct God of Himself ; but what is a person coming forth and proceeding from a person, except the operation which comes forth and proceeds ? One person cannot come forth and proceed from another, by another, but operation can ; or what is a God coming forth and proceeding from a God, but the Divine Priu* ciple which comes forth and proceeds ? One God cannot come 249 120 A BKIEF EXPOSITION OF THE fortli and proceed from another, bj another, butwliat is Divine may come forth and proceed from one God ? Is not the Divine Essence one and indivisible, and inasmuch as the Divine Essence or the Divine Esse is God, is not God therefore one and indi- visible ? On hearing these words, they that sat on the seats unanimously agreed in this conclusion, that the Holy Spirit is not a distinct person of Himself, consequently not a distinct God of Himself; but that by the Holy Spirit is meant the Divine Sanctity coming forth and proceeding from the one only omnipresent God, who is the Lord. To this the angels, wdio stood at the golden table whereon the Word was placed, said, Well : it is not written in any part of the Old Testament, that the prophets spake the Word fi-om the Holy Spirit, but from Jeho\'ah the Lord ; and wherever the Holy Spirit is mentioned in thelSTew Testament, it signifies the Divine Pi-oceeding, which is the Divine Pi-inciple that enlightens, instructs, vivifies, re- forms, and regenerates. After this came on another subject of inquiry, respecting the IlQly Spirit, namely : Fi-om whom pro- ceeds the Divine Principle which is called the Hoi}'' Spirit ; whether from the Divine which is called the Father, or from the Divine Human which is called the Son ? And whilst they were engaged in this inquiry, there shone a light from heaven, whereby they saw that the Divine Sanctity, which is signified by the Holy Spirit, proceeds trom the Divine in the Lord by His glorified Humanity, which is the Divine Humanity, com- paratively as all activity proceeds from the soul by the bc»dy with man. This the angel who stood at the table confirmed by the ft>llowing passages : ''•IIe,wJiom. tlicFather hath sent, speaketh tlte ivo'fds of God / He ludh ixotgwen the Spirit hy measure unto Him ; tJie Father luveth the Son, avd hath given all things into His hand,'''' John iii. 34-, 35. " There shall come forth a rodout of the stem (f Jesse, the Sjjirit (f Jehovah shall rest iqwn Him, the Spirit of Wisdom and Understanding, the Spirit of Cwmsel and Might,^'' Isa. xi. 1, 2. " That tlie Spirit of Jehovah waspid upon Him, andioas in IJim,''^ chap. xlii. 1; chap. lix. 19, 21; chap. Ixi. 1 ; Luke iv, 18. " When the Holij Spirit shall come, whom I will ^enclunto you from the FatJi er,'''' ^o\\n xv. 26. " He shall glorify Me, for He shall receive of Jfine, avd shall show it unto you J all things that the Father hath, are Mine, wherefore I said that He shall receive of Mine, and shall show it unto you^^ John xvi. 14, 15. " If I go away, I vnll send the Comforter unto you^"^ John xvi. 7. " The Comforter is the Holy Spirit,'''' John xiv. 26. " TJie Holy Spirit was not yet, hecause Jesvs was not yet glorified^'' John vii. 39. But after His glorification, '■'■Jesus hrecdJicd on Hisd'iscipiles, and said. Receive ye the Holy Spirit," John XX. 22. And in the Apocalypse, " Who shall not glorify Thy name, 0 Lord, hecause Thou Alone art Holy^'' chap. xv. 4 Ii asmuch as the Divine Operation of the Lord, by virtue of His 250 DOCTKINE OF THE NEW CHL^RCH. 12C Divine Omnipresence, is sig-nified by tlie Holy Spirit, therefore when the Lord spake to His disciples concerning the Holy Spirit, whom he would send from God the Father, He also said, '■'•Iwillnot leave you comfortless^ 1 go away and come again unto youj and in that day ye shall know that lam in My Father^ and ye in Me^ and I in you^'' John xiv. 18, 20, 28 : and just before His departure out of the world He said, "Zo/ 1 am. with you all the days, even to the consuinmation of the age^"* Matt, xxviii. 20. Having read these words in their presence, the angels said. From these, and many other passages in the Word, it is evident, that the Divine Principle which is called the Holy Spirit, proceeds from the Divine in the Lord by His Divine Human. Whereupon they that sat on the seats all exclaimed, This is Divine Truth. Lastly, this decree was passed : That from what has been deliberated in this council, we clearly see, and of consequence acknowledge as holy truth, that in the Lord God the Saviour Jesus Christ there is a Divine Trinity, consisting of the All- begetting Divinity which is called Father, the Di vine Humanity which is the Son, and the Divine Proceeding which is the Holy Spirit : then they lifted uj) their voices together, saying, "7?i Jesus Christ dwelleth all the fulness of the Divinity hodily^'' Col. ii. 9. Thus there is One God in the church. When these conclusions were determined in that magnifi- cent council, they rose up to depart; and the angel, the keeper of the wardrobe, presented to each of them who sat on the seats, splendid garments, interwoven here and there with threads of gold, and said, Receive ye these wedding garments. And they were conducted in a glorious manner to the New Christian Heaven, with which the church of the Lord on earth, which is the New Jerusalem, will be in conjunction. Zechariah, chap. xiv. ver. 7, 8, 9. It shall he one day which is known to Jehovah, not day nor night, for about evening-tiyne it shall he light. It shall come to pass in that day, livi?ig waters shall go out from Jerusalem: and Jehovah shall be Ki?ig over all the earth: in that day there shall be One Jehovah, and His name One. 251 THE END THE MATUBE or THE INTERCOUESE BETWEEN THE SOUL AND THE BODY. rr THE NATURE Intercourse between the Soul and the Body ifHlCH IS SUPPOSED TO BE EFFECTED EITHER BY PHYSICAL INFL UX, OR BY SPIRITUAL INFLUX. OR BY PRE-ESTABLISHED HARMONY FROM THE LATIN OF EMANUEL SWEDENBORG Servant of the Lord Jesus Christ Being a translation of his work entitled " De Commercio Anim^ et Corpus, quod creditur fied vel per Influxum Physicum, vel per Influxum Spiritualem, vel per Harmoniam Praestabilitam." Londini, 1769 NEW YORK AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 20COOPERUNION MDCCCLXXXII CONTENTS. Sect) OBI, I. That there are two Worlds, a Spiritual World inhabited by Spirits and Angels, and a Natural World inhabited by Men . . 3 II. That the Spiritual World first existed and continually sub- sists from its own sun ; and that the Natural World first ex- isted and continually subsists from its own sun 4 III. That the sun of the Spiritual World is pure Love, from Jehovaft God, who is in the midst of it 6 IV. That from that Sun proceed Heat and Light ; and that the Heat proceeding from it in its essence is Love, and the Light thence in its essence is Wisdom 6 V. That both that Heat and that Light flow into Man, the Heat into his Will, where it produces the good of love, and the Light into his Understanding, where it produces the truth of wisdom 7 VI. That those two elements, viz. Heat and Light, or Love and Wisdom, flow conjointly from God into the soul of man, and by this into the mind, its afl'ections and thoughts, and from these into the senses, speech, and actions of the body 8 VII. That the sun of the Natural World is pure fire ; and that the world of nature first existed and continually subsists by means of this sun 9 VIII. That therefore every thing which proceeds from this sun, re- garded in itself, is dead 10 IX. That what is Spiritual clothes itself with what is Natural, as a man clothes himself with a garment 11 X. That Spiritual Existences so clothed in man, are what enable him to live as a Rational and Moral Man, thus a Spiritually Natural Man 12 XI. That the reception of that Influx is according to the state of Love and Wisdom with man 11 XII. That the Understanding in ma.i is capable of being elevated into the Light, that is, into the Wisdom, In which are the an- gels of heaven, according to the improvement of his reason ; and that, in like manner, his Will is capable of being elevated into the Heat of heaven, that is, into the Love of heaven, ac- cording to the deeds of his Life : but that the Love of the 1 17 ] 257 CONTENTS. Sect ions Will is not elevated, except so far as the man wills and does those things which the Wisdom of the Understanding teaches 14 XIII. That it is altogether otherwise with beasts 15 XIV. That there are three Degrees in the Spiritual World, and three Degrees in the Natural World, hitherto unknown, accord- ing to which all influx takes place 16 XV. That Ends are in t'ae first degree, Causes in the second, and Effects in the third -7 CVI. That hence is evident what is the nature of Spiritual Influx, from its origin to its eifects 18 9M T3E NATURE OP THE INTERCOURSE BETWEEN THE SOUL AND THE BODY. 1. There are three opinions and tenets, or three hypotheses, respecting the intercourse between the sonl and the body, or respecting the manner in which the one operates on the other, and in which they both operate in nnion ; the first is called riiysical Influx, the second Spiritual Influx, and the third Pre- established Harmony. The First hypothesis, ^vhich is that of PHYSICAL INFLUX, di'aws its oHgin from the appearances of the senses, and the fallacies which spring from that source. For it appears as if the objects of sight, which afi:ect the eyes, flowed into the thought, and produced it ; in like manner speech, which aifects the ears, appears to flow into the mind, and produce ideas there ; and the case appears to be similar with respect to the smell, taste and touch. The oi'gans of these senses first receive, by contact, impressions from surrounding objects; and the mind appears to think, and also to will, ac- cording to the afiiections of those organs ; observing which, the ancient philosophers and schoolmen concluded there to be an influx from the organs of sense into the soul, and hence adopted the hypothesis of Physical or Natural Influx. The Second hy- pothesis, which' is that of SPIRITUAL INFLUX, Called by some Occasional Influx, draws its origin from order and its laws. For the soul is a spiritual substance, and is consequently purer, prior, and interior; but the body is material, and is consequently grosser, posterior, and exterior ; and it is according to order for what is purer to flow into what is grosser, what is prior into wliat is posterior, and what is interior into what is exterior ; thus what is spiritual into what is material ; and not the con- trary ; consequently, it is according to order for the mind, as the seat of thought, to flow into the sight according to the state induced on the eyes by the objects before them, — which state, also, that mind disposes at its pleasure ; and likewise for the mind as the seat of perception to flow into the hearing, 2^9 2 THE INTERCCUKSK BETWEEN according to tlie state induced on tlie ears by speech. The Third hypothesis, which is that of rKE-ESTABUsnED harmony, originates from appearances and faHacies to whicli tlie rational faculty is subject. For in the operation itself, the mind acts together and simultaneously with the body; but, nevertheless, every operation is lirst successive and afterwards simultaneous. Now successive operation is influx, and simultaneous operation is harmony ; which occur when the mind thinks and afterwards speaks, or when it wnlls and afterwards acts. It is theretV)re a fallacy of the rational faculty to establish that which is simul- taneous and exclude that which is successive. No fourth opin- ion respecting the intercourse between the soul and the body can be framed ; for either the soul must operate on the body, or the body on the soul, or both continually together. 2. Since the hypothesis of spiritual influx draws its origin, as just observed, from order and its laws, this opinion has been acknowledged and received by the wise in the learned world in preference to the other two ; for every thing which draws its origin from order, is truth, and truth manifests itself by virtue of its inherent light, even in that shade which obscures the ra- tional perception while the truth only exists in the foi-m of an hypothesis. There are three things wjiich involve this hypo- thesis in shade, viz., ignorance respecting what the soul is, ig- norance respecting what anything spiritual is, and ignorance respecting the nature of influx : wherefore these three things must first be unfolded before the rational faculty can see the truth itself. For truth, while it only exists in the form of an hypothesis, is not truth itself, but a conjecture respecting it ; it is like a picture seen at night on a wall by the light of the stars, to which the mind assigns a diflerent form according to its fancy ; whereas its proper form is seen when the sun illu- minates it in the mornino;, and not onlv discovers and renders visible its general ligure, but also its particular parts : just so, out of the shade in which the truth appears while this opinion exists in the ibrm of an hypothesis, arises the open truth, when it is known what and of what nature that which is spiritual is respectively to that which is natural ; what and of what nature the human soul is ; and what is the nature of the influx that flows into the soul, and by the soul into the perceptive and thinking mind, aiul from this into the body. But these sub- jects can be exphuned by no num, uidess he have received from the Loi'd the pi'ivilege of being in society with angels in the spiritual world and with men in the natural world at the Bame time ; and since this privilege has been bestowed on rae., I have been enabled to describe what and of what nature they are. This I have done in the woi-k on Conjugial Love, in the Memorable Relation respecting the nature of v.diat is Spiritual, 11. 326 — 329; in that respecting the Human Soul, n. 315 ; in 260 THE SOUL AND THE BODY, 2 that respecting Influx, n. 3S0 ; and more fnlly in that at n. 415 — i22.* Who does not know, or may not know, tliat the good of love and the truth of faith jflow from God into man, and that tliey flow into his soul, and are felt in his mind ; and that they flow again, from liis thought into his speech, and from his will into his actions ? That spiritual influx, and its origin and derivation, are from thence, shall be manifested in the fol- lowing order. I. That there are two worlds^ a sjyiritual world, which is inhabited hy spirits and angels, and a natural woi-ld, which is inhabited by men. II. That the sprritual world first existed and continually subsists from its own sun ; and that the natural world first existed and continually subsists from its own sun. III. That the sun of the spiritual xoorld is pure love from Jehovah God, %oho is in the midst of it. lY. That from that sun proceed heat and light ; and that the heat proceeding frovx it is in its essence love, and the light thence is in its essence wisdom. Y. That both that heat a7id that light fiow into man, the heat into his will, where it produces the good of lovej and the light into his understanding, where it p)roduces the timth of wisdom.. YI. That those tioo elements, viz., heat and light, or love and wisdom, fiow conjointly from God into the soul of man, and by this into his mind, its affections and thoughtSy and from these into the se7ises, speech cmd actions of the body. YII. That the sun of the natural world is pure fire; and that the world (f nature first existed and continually sub- sists by this sun. Ylll. That therefore ever]j thing which pro- ceeds from this sun, regarded in itself, is dead. IX. That that lohich is spiritucd, clothes itself with thai vjhich is natural, as man clothes himself with a garment. X. That spiritual things thus clothed in man enable him, to live as a rational and moral man, thus as a sp)iritually natural mmi. XI. That the recep- tion of that influx is according to the state of love and wisdom with man. XII. That the tinder standing in man is capable of being elevated into the light, that is, into the wisdom, in which are the angels of heaven, according to the improvement of his rationed faculty / and that his will is capable of being elevated, in like manner, into heat, that is, nto love, accordiiig to the deeds of his life / but that the love of the will is not elevated, except so far as man wills and does those things which the lois- dom of the understanding teaches. XIII. That beasts are con- stituted quite otherwise. XI Y. That there are three degrees in the spiritual world, and. three degrees in the natural tvorld, ac- cording to which all influx takes place. XY. That ends are in the first degree, causes in the second, and e-fects in the third. XYI. That hence may appear what is the nature of spiritual " Those who may not possess the work on Conjugiat. Love, will find the same articles in the Twe Chiustian Rkuoion, n. 280 ; n. 697 ; n. 35 ; u. 77. and n. \% , 261 3, 4 THE LNTEKCOUKSE BETWEEN infiuxfro7n its origin to its effects. Each of these propositions shall now be briefly illustrated. I. That there are two worlds, a spiritual ivorld inhabited by spirits and angels, and a natural loorld inhabited by men. 3. That there is a spiritual world inhabited by spirits and angels, distinct from the natural w^orld inliabited by men, is a fact which, because no angel has descended and declared it, and no man has ascended and seen it, has been hitherto un- known, even in the Christian world ; lest, therefore, from ig- norance of the existence of such a world, and the doubts re- specting the reality of heaven and hell which result from such ignorance, men should be infatuated to such a degreee as to become naturalists and atheists, it has pleased the Lord to open my spiritual t^ight, and, as to my spirit, to elevate me into hea- ven, and to let me down into hell, and to exhibit to my view the nature of both. It has thus been made evident to me that there are two worlds completely distinct from each other ; one, idl the objects of which are spiritual, w-hence it is called the spiritual world ; and another, all the objects of w'hich are na- tural, whence it is called the natural world : as also, that spirits and angels live in their own world, and men in theirs ; and further, that every man passes by death from his workl into the other, in which he lives to eternity. It is necessary, in order that the nature of influx, which is the subject of this little work, may be unfolded from its first origin, that some in- formation respecting both these worlds should be first premised; k)r the spiritual world flows into the natural w^orld, and actu- ates it in all its parts ; it not only operates upon men, but on beasts too ; and also constitutes the vegetative principle in trees and herbs. n. That the spiritual ivorld first existed and. continually iubsists from its own sun ; and that the 7iatural world first ^wisted and continually subsists from its own sun. 4. There is one sun of the sjiiritual world, and another sun of the natural world, because those worlds are completely dis- tinct from each other ; and every woild must derive its origin from a sun ; for a world of which all the objects are spiritual, cannot originate from a sun, all the products of wdiich are na- tural ; for then there must be a physical influx, which, never- theless, is contrary to order, lliatthe world first existed from the sun, and not the sun from the world, is manifest by an effect from the former cause still observable ; viz., that the world, in the whole and in every part, still subsists by the Bun ; and subsistence demonstrates existence ; wherefore, it is ^62 THE SOUL AND THE BODY. 4, 5 a common remark, that subsistence is perpetual existence ; whence it is evident, that take away tlie sun, and its world would fall into a chaos, and this chaos into nothing. That, in the spiritual world, there is a sun different from that in the natural world, I am able to testify, for I have seen it ; in ap- pearance, it is a globe of lire, like our sun, is of much the same magnitude, and at the same distance from the angels as our sun '& from men ; but it does not rise or set, but stands immov- able in a middle altitude between the zenith and the horizon ; whence the angels enjoy perpetual light and perpetual spring. The man who reasons upon the subject without knowing any thing respecting the sun of tlie spiritual world, may easily fall into insane notions when he endeavoi's to form an idea of the creation of the universe; thus when he deeply considers it, he concludes that its origin must be from nature ; and as the origin of nature is the sun, he conceives that the universe pro- ceeded from the sun as its creator. Moreover, no one can form a right conception of spiritual influx, unless he knows the ori- gin of it ; for all influx proceeds from a sun, spiritual influx from its sun, and natural influx from its sun ; thus the internal sight of man, which is that of his inind, receives influx from the spiritual sun, but his external sight, which is that of his body, receives influx from the natural sun ; but, in operation, both act in conjunction, just as the soul acts in conjunction with the body. Hence it is evident into what blindness, darkness, and fatuity they may fall, who have no knowledge of the spi- I'itual world and its sun ; they may fall into blindness, because the mind which judges by the sight of the eye alone, becomes in its reasonings like a bat, which flies by night with a wan- dering course, and is attracted by a mere linen cloth that may any where be hanging up; they may fall into darhiess, be- cause the sight of the mind, when the sight of the eye flows into it from Avithout, is deprived of all spiritual light, and be- comes like the sight of an owl ; and they may fall mtofatuityy because the man still continues to think, but he thinks frouL natural things concerning spiritual things, and not contrariwise; thus he thinks like a madman, a fool, and an idiot. III. That the sun of the spiritual world is pure love, from Jehovah God, who is in the fnidst of it. 5. Spiritual things cannot proceed from any other source than from love, nor love from any other source than Jehin-ah God, who is Love itself: hence the sun of the spiritual world, from which,a3 their fountain, all spiritual things issue, is pure love proceeding from Jehovah God, who is in the midst of it. That sun is not it- self God, but it is an emanation from God, being the proximate sphere diffused around him and proceeding from him. By 203 5, 6 THE IKTKKCOUKSE BETWEEN means of this sun, tlie universe was created by Jeliovali God by the universe, we mean, the whole expanse of worlds, which are as nuxny as the stars in the expanse of our heaven). Crea- tion was eltected by means of that sun, which is pure love, thus by Jehovah God, because love is the very esse of life, and wisdom is the existere of life thence derived, and all things were created from love by wisdom ; this is meant by these words in John : ''The Word was with God, and God was the Word; all things were made by him, and without him nothing was made which was made ; and the world was made by him" i. 3, 10 : the Word here is the Divine Ti'uth, thus likewise the Divine Wisdom ; wherefore, also, the Word is called, ver. 9, the light which illuminates every man : in like manner the Di- vine Wisdom illuminates by means of the Divine Truth, They A'-lio deduce the origin of Avorlds from any other source than the Divine Love operating by the Divine Wisdom, fall into hallucinations like those of persons disordered in the brain, who see spectres as men, phantoms as luminous objects, and imao-inarv entities as real iigures : for the created universe is a o«/ ...1 • coherent work, originatmg from love operatmg by wisdom ; as you will see, if you are able to examine the chain of things in their order, from those wdiich are first to those which are last. As God is one, so also the spiritual sun is one ; for the exten- sion of space is not predicable of spiritual things, which are the derivations of that sun ; and essence and existence that are in- dependent of space are present everywhere in space without space : thus the Divine Love is present from the beginning of the universe to all its boundaries. That the Divine tills all things, and by such impletion preserves them in the state in which they were created, is a truth of which the rational fac- ulty has a distant apprehension ; which becomes a nearer one, in proportion as the mind has a knowledge of the nature of love, as it is in itself ; of its conjunction M'ith M'isdom for the perception of ends ; of its influx into wdsdom for the exhibition of causes ; and of its operation by means of wisdom for the pro- duction of efi'ects. lY. Tftat from that sun proceed heat and light; and that the heat proceeding from it in its essence is love, and the light thence in its essence is wisdom. 6. It is known that in the Word, and thence in the common language of ])reachers, fire is mentioned to express Divine Love ; thus it is usual to pray, that heavenly fire nuiy fill the heart and kindle holy desires to worship God : the reason of which is, be- cause fire corresponds to love, and thence signifies it. Hence it is that Jehovah God was seen by Moses, as a fire, in a bush ; as also by the children of Israel at Mount Sinai ; and that tij'e was 264 TIJE SOUL AND THE BODY. 6^ 7 commanded to be perpetually kept upon tlie altar, and the lights of the candlestick in the tabernacle to be lighted every evening : these commands were given because fire signities love. That such fire has heat proceeding from it, appears manifestly from the effects of love : thus, a man is set on fire, grows warm, and becomes inflamed, as his love is exalted into zeal, or into itidliot anger. The heat of the blood, or the vital heat of me« and of animals in general, proceeds solely from love, which constitutes their life. Neither is infernal fire any thing else than love opposite to heavenly love. This then is the reason that the Divine Love appears to the angels as the sun in their world, with the aspect of a globe of fire, like our snn, as was said above ; and that the angels enjoy heat accoi'ding to their reception of love from Jehovah God by means of that sun. It follows from hence, that the light there is in its essence wis- dom ; for love and wisdom, like esse and existere, are incapa- ble of being divided, since love exists by means of wisdom and according to it. This resembles a familiar phenomenon in our world : at the time of spring, heat nnites itself with light, and causes the vegetable creation to bud, and at length to bear fruit. Moreover, every one knows experimentally, that spiritual heat is love and spiritual light is wisdom ; for a man grows warm in proportion as he feels love, and has a perception of light in his understanding in proportion as he attains wisdom. 1 have often seen that spiritual light, wdiich immensely exceeds natural light in clearness and in splendor, for it is as clearness and splendor themselves in their very essence ; it appears like re- splendent and dazzling snow, such as the garments of the Lord appeared when he was transfigured, Mark ix. 3 ; Luke ix. 28. As light is wisdom, thei*efore the Lord calls himself the Light which illuminates every man, John i. 9 ; and says in other places, that he is the Light, John iii. 19 ; viii. 12 ; xii. 35, 36, ■IT, that is, that he is Divine Truth itself, which is the Word, thus Wisdom itself. It is commonly imagined that natural light, wdiich is the same as the light of reason, proceeds from the light of our world : but it proceeds from the light of the spirit- ual world ; for the sight of the mind flows into the sight of the eye, thus also the light of the spiritual world into the light of the natural world, but not contrariwise : if the contrary took place, there would be physical influx and not spiritual influx. V. That both that heat and that light flow into man, the heat into his will, where it produces the good of love, and. the light into his understanding, where it produces the truth oj wisdom. 7. It is known that all things universally have relation to gooa and truth, and that there is not a single object in exist- 265 7, ^ THE INTKKCOUUSE BETWEEN ehce wliicli lias not something relative to those two principles. On this account, there are in man two receptacles of life, one, which is the receptacle of good, called the will, and another, which is the receptacle of truth, called the understanding; and as good belongs to love, and truth to wisdom, the will is the receptacle of love, and tl:e understanding is the receptacle of wisdom. That good belongs to love, is evident from this con- sideration ; that what a man loves, this he wills, and when he brings it into act he calls it good ; and that truth belongs to wisdom appears hence, that all wisdom is composed of truths ; even the good which a wise man thinks, is truth, which be- comes good when he wills it and does it. He who does not rightly djstinguish between these two receptacles of life, which are tlie will and the understanding, and does not foi-m to himself a clear notion respecting them, will in vain endeavor to com- prehend the nature of spiritual influx : for there is influx into the will, and there is influx into the nnderstanding ; there is an influx of the good of love into the will of man, and there is an influx of the truth of wisdom into his understanding; each proceeding from Jehovah God immediately, by the sun in the midst of which he is, and mediately, by the angelic heaven. Tliese two receptacles, the will and the understanding, are as distinct as heat and light are ; for the will receives the iieat of heaven, which in its essence is love, and the understanding re- ceives the light of heaven, which in its essence is wisdom ; as was said above. There is an influx from the human mind into the speech, and there is an influx into the actions ; the influx into the speech takes place from the will by the urjderstanding. and the influx into the actions takes place from the understand- ing by the will. They who are only acquainted with the in- flux into the understanding, and not at the same time with that into the will, are like persons having but one eye, who only see the objects on one side of them, and not those on the other ; and they are like persons who are maimed, who do their work awkwardly with one hand only ; and they are like persons that are lame, who walk by hopping on one foot, Avitli the assist- ance of a crutch. From these few observations it is plain, that spiiitual heat flows into the will of man, and produces the good of love, and that spiritual light flows into his understanding, and produces the truth of wisdom. VI. That those two elements, viz. heat and light, or love and wisdom, flow conjointly from God into the soul of man, and by this into the mind, its affections and thoughts, and from these into the senses, speech, and actions of the body. 8. The spiritual influx hitherto treated of by men of learn- ing, is, the influx from the soul into the body ; but they have 266 THE SOCL AND THE BODY. 8 not noticed tlie prior influx into the soul, and by that into the body. It nevertheless is well known, that all the good of love, and all the truth of faith, flow from God into man, and that no ])ortion of them is from man himself; and whatever flows from God flows proximately into his soul, and by the soul into the rational mind, and by this into the organs which constitute the body. Any person, then, who investigates the nature of spirit- ual influx without taking this into the account, is like one who stops up the stream of a fountain and still looks there for un- failing waters ; or one who deduces the origin of a tree from the branch and not from the seed; or one who examines principiates* without attending to the first principle. For the soul is not life in itself, but is a recipent of life from God, who is life in itself; and all influx belongs to life, thus is from God. This is meant by this passage : "Jehovah God breathed into the nostrils of the man the breath of life [lives], and the man became a living soul," Gen. ii. 7 : to breathe into the nostrils the breath of life [lives], signifies, to implant the perception of good and truth. The Lord also says of himself, "As the Father liath life in him- self, so ha^h he given to the Son to have life in himself," John V. 26 ; to have life in himself is to be God : and the life of the eoiil is life influent from God. Now forasmuch as all influx belongs to life, and life operates by means of its receptacles ; and the inmost or first of the receptacles in man is his soul ; therefore, m order that the nature of influx may be rightly ap- prehended, it is necessary to begin from God, and not from an intermediate station. Were we to begin from an intermediate station, our doctrine of influx would be like a chariot without wheels, or like a ship without sails. This being the case, there- fore, in the preceding articles we have treated of the sun of the spiritual world, in the midst of which is Jehovali God, n. 5 ; and of the influx of love and wisdom, thus of life, n. 6, 7. The reason that life from God flov.'S into man by the soul, and by this into the mind, that is, into the ati'ections and thoughts of the mind, and from these into the senses, speech, and actions of the bod}^, is, because these are the subjects of life in suc- cessive order. For the mind is subordinate to the soul, and the body is suboi'dinate to the mind : and the mind has two lives, one belonging to the will and another to the understanding; the life of its will is the good of love, the derivations of which are called afl'ections ; and the life of its understanding is the truth of wisdom, the derivations of which are called thoughts: by means of these and the former, tlie mind lives : but the life of the body are the senses, speech, and actions : that these are derived from the soul by the mind, follows from the order in which they stand, and from which they manifest themselves to a wise man without scrutiny. The human soul, being a * A logical term, denoting things derived from a first principle. 267 9 THE INTEECOURSli: BETWEEN superior spiritual substance, receives influx immediate^ from God ; but the human mind, being an interior sj^iritual substance, receives influx from God mediately by the spiritual world ; and the body, being composed of the substances of nature, whicli are called matter, receives influx from God mediately by the iiatui-al world. That the good of love and the truth of wisdom, flow from God into the soul of man conjointly, that is, united into one, but that they are divided by man in their ])rogress, and are coTijoined only with those who suft'er themselves to be led by God, will be seen in the following articles. VII. That the sun of the natural world is j^u^e fire ; and that the world of nature first existed and continually sichsists J)y means of this sun. 9. That nature and its world, by which we mean the atmos ])heres and the earths which are called planets, among which is the terraqueous globe on which we dwell, together with all the productions which annually adorn its surface, subsist solely from the sun, which constitutes their centre, and which, by the rays of its light, and the moditications of its heat, is every- where present, every one knows for certain, from his own ex- perience, from the testimony of the senses, and from the writings of those who have treated of such subjects: and as these things owe their perpetual subsistence to the sun, reason may with cer- tainty conclude, that they owe their existence also to the same ; for perpetually to subsist is perpetually to exist as they fii-st existed ; hence it follows, that the natural world was created by Jehovah God by means of this sun as a secondary cause. That there are s])iritual existences and natural existences, which are entirely distinct from each other ; and that the origin and support of spiritual existences are derived from a sun which is pure love, in the midst of which is the Creator and U})h()lder of the universe, Jeliovah God, has been demonstrated before ; hut that the origin and supj>ort of natuial existences are de- rived from a smi which is pure Are, and that the latter is de- rived from the former, and both from God, follows of itself, as what is posterior follows from what is prior, and what is prior from the First Cause of all. That the sun of nature and its worlds is pure Are all its effects demonstrate; as the concentra- tion of its rays into a focus by the art of optics, from which proceeds Are of a vehemently bui'ning nature, and also flame ; the nature of its lieat, which is similar to heat from elementary Are ; the graduation of that heat according to its angle of in- cidence, whence proceed the varieties of climate, and also the four seasons of the year ; beside other facts ; by which the rational faculty may be confirmed, even by the senses of its Lodv, that the sun of the natural woild is mere Are ; and also, THE SODL AND THE BODY. 10 that it is fire in its utmost purity. They wlio^ know nothing concerning the origin of spiritual existences from their sun, but are oiHj acquainted with the origin of natural existences from theirs, can scarcely avoid confounding spiritual and natu- ral existences together, and concluding, through tlie fallacies of the senses, and those to which the rational faculty is sub- ject, that spiritual existences are nothing but a pure kind of natural existences, and that, from the activity of the latter ex- cited by heat and light, arise wisdom and love. These persons, since they see nothing else with their eyes, and smell nothing else with their nostrifs, and breathe nothing else in their breast, than nature, ascribe to it all the rational powers also ; and thus they imbibe naturalism as a sponge sucks up water. Such persons may be compared to coachmen, who yoke the horses behind the carriage, and not before it. The case is otherwise with those who distinguish between spiritual and natural ex- istences, and deduce the latter from the foi-mer ; these, also, perceive that there is an influx of the soul into the body, thus that it is spiritual, and that natural things, which are those of the body, serve the soul for vehicles and mediums, by which to produce its effects in the natural world. He who concludes otherwise may be compared to a crab, which assists its progress in walking with its tail, and draws its eyes backwards at every step ; and his rational sight may be compared to the sight of the eyes of Argus in the back of his head, when those in his forehead were asleep. Such persons, also, believe themselves to be Arguses in reasoning ; for they say, " Who does not see that the origin of the universe is from nature? and what then is God but the inmost extension of nature ?" and the like irrational observations ; of which they boast more than wise men do of their rational sentiments. VIII. That, therefore, every thing xohich proceeds from this sun, regarded in itself, is dead. 10. Who does not see from the rational faculty belonging to his understanding, if this be a little elevated above the sensual faculties of the body, that love, regarded in itself, is alive, and that the appearance of fire which it assumes is its life, and, on the contrary, that elementary fire, regarded in itself, is respectively dead — consequently, that the sun of the spiritual world, being pure love, is alive, and that the sun of the natural world, being pure fire, is dead? and that the case is the same with all the products which emanate and exist from them? There are two things which produce all the effects in the universe, Life and Nature ;' and they produce them according to order, when life, from within, actuates na- ture ; the case is otherwise, when nature, from without, drawn 269 11 THE INTEKCOUKSK BETAKEN life to act ; wliicli takes place with those who place nature, which in itself is dead, above and within life, and thence wholly dev^ote themselves to the pleasures of the senses, and the concupiscences of the flesli, esteeming the spiritual con- cerns belonging to the soul, and the truly rational objects be- longing to the mind, as nothing. Sncli persons, on account of this inversion, are they who are called the dead ; such are all atheistic natnralists in the world, and all satans in hell. They are also called the dead in the AYord ; as in David : "They joined themselves to Baal-peor, and ate the sacrifices of the clead,^^ Ps. cvi. 28. " The enemy hath persecuted my soul, he hath made me to sit in darkness, as those who have been long dead^'' Ps. cxliii. 3. "To hear the groaning of the bound, and to open to those that are appointed to death^'' Ps. cii. 20 : and in the Revelation : " I know thy works, that thou hast a name, tliat thou livest, and art dead; be watchful, and strengthen the things which remain that are ready to die^'' iii. 1, 2. They are called the dead, because spiritual death is damnation, and danniation is the lot of those who believe life to be from na- ture, and thus believe the light of nature to be the light of life, and thereby bury, suffocate, and extinguish every idea oi God, of heaven, and of eternal life. In consequence of so doing, such persons are like owls, which see liglit in darkness, and darkness in light : that is, they see false sentiments as true and evils as good: and as the delights of evil are the de- lights of their hearts, they are not unlike tiiose birds and beasts which devour dead bodies as choice delicacies, and scent the stenches arising from graves as balsamic odors. Such persons can see no influx but such as is physical or natural ; if, not- withstanding, they affirm influx to be spiritual, they do not possess any idea of it, but merely repeat the words of their preceptor. IX. That what is spiritual clothes itself with what is natu- ralj as a man clothes himself ivilh a garment. 11. It is well known that both an active and a passive force are necessary to every 0})eration, and that nothing can be pro- duced by an active force alone, and nothing from a passive alone. The case is similar with what is spiritual and what is natural ; what is spiritual, as a living force, being active, and what is natni-al, as a dead force, being passive. Hence it fol- lows that whatever existed in this solar world at its flrst crea- tion, and whatever comes into existence from moment to mo- ment since, exists from what is spiritual by what is natural : and this is true, not only in regard to the subjects of the ani- mal kingdom, but also to those of the vegetable kingdom. Another tact is also known similar to the former, viz. that both 270 THE SOUL AND THP: BODY. 11 a principal and an instrumental cause are necessary to every production, and that these two causes, when anything is being produced, appear as one, though they are distinct!}" two; M'herefore it is one of the canons of wisdom, that the cause principal and the cause instrumental make together one cause. So also do what is spiritual and what is natural. The reason that, in producing eifects, these two forces and causes appear as one, is, because wliat is spiritual is within what is natui-al, as the tibre is witliin the muscle, and as the blood is within the arteries ; or as the thought is inwardly in the speech, and the affection in the tones of the voice, causing themselves to be apprehended by these natural instruments. From these considerations, though, as yet, as through a glass darkly, it appears, that what is spiritual clothes itself wdth what is natu- ral, as a man clothes himself with a garment. The organical body with which the soul clothes itself, is here compared to a garment, because a garment invests the body ; and the soul also puts oif the body, and casts it oif as an old coat, when it emigrates by death from the natural into its own spiritual world : for the body grows old like a garment, but not the soul, because this is a spiritual substance, wdiicli has nothing in common with the changes of nature, which advance from a commencement to an end, and are periodically terminated, riiey who do not consider the bod}' as the vesture or covering of the soul, and as being in itself dead, and only adapted to receive living forces flowing into it through the soul from God, cannot avoid concluding from fallacies, that the soul lives by itself, and the body by itself, and that there is, between their respective lives, a pke-established hakmony ; and likewise, that the life of the soul flows into the life of the body, or the life of the body into the life of the soul, indiff'erently, wdience they conceive influx to be both spiritual and natural ; when, nevertheless, it is a trutli which is testified by every object in creation, that a posterior existence does not act from itself, but from the prior existence from which it proceeded ; thus that neither does tins act from itself, but from some existence still prior; and thus that nothing acts at all but by communication from the First Cause Itself, which does act of itself, and which is God. Besides there is but one only life, and this is not capable of being created, but is eminently capable of flowing into forms organically adapted to its reception : all the objects in the created universe, even to the most minute, are such forms. It is believed by many that the soul is itself a spark of life, and thus that man, since he lives from his soul, lives from his OM^n life, thus of himself, consequently, not by an in- flux of life from God. But such persons cannot avoid twisting of fallacies a sort of Gordian knot in which they entangle all the judgments of their mind, till nothing but insanitv, in re* 271 12 TUE INTEKCOUKSE BETWEEN gard to spiiitiial things, is the result : or they construct a laby- rinth, from which the mind can never, by any clue which rea- son supplies, retrace its way, and extricate itself: they also actually let themselves down into caverns under ground, where they dwell in eternal darkness. For from such a belief pro- ceed innumerable fallacies, each of which is horrible ; as that God has transferred and transcribed himself into men, whence every man is a sort of deity that lives of himself; and thus that he does good, and enjoys wisdom from himself; likewise, that he possesses faith and charity in himself, and exercises them from himself, and not from God ; beside other monstrous sentiments, such as prevail with those in hell, who, when they were in the world, believed nature to live, or to produce life by its own activity: when these look towards heaven its light appears to them as mere darkness. I formerly heard a voice saying from heaven, that if a spark of life in man were his own, and not of God in him, there would be no heaven nor anything belonging to it; whence also, there could be no church on earth, and, consequently, no life eternal. For further par- ticulars relating to this subject, may be consulted the Memo- rable Kelation in the work on Conjugial Love, n. 132 — 1S6.* X. That spiritual existences so clothed in man^ are what en- ahleliiin to live as a rational and moral man, thus a spiritually natural man. 12. From the principle established above, viz., that the soul clothes itself with a body as a man clothes himself with a gar- ment, this follows as a conclusion : for the soul flows into the human mind, and by this into the body, and carries with it the life, which it continually receives from the Lord, and thus transfers it mediately into the body, where, owing to the close- ness of its union, it makes the body appear to live ; whence, and from a thousand testimonies of experience, it is evident, that what is spiritual united to what is material, as a living force with a dead force, causes man to speak rationally and to act morally. It ap])eai's as if the tongue and lips spoke from a certain life in themselves, and as if the arms and hands acted in a like manner; but it is the thought, which in itself is spi- I'itual, which speaks, and the will, which likewise is spiritual, which acts, each by its own organs, which in themselves are material, being taken from the natural world. That this is the case, appeal's in the light of day, provided this consideration be attended to. Remove thought from s|)eech, is not the tongue dumb in a moment? so, remove will from action, and do not the hands in a moment become still ? Spiritual existences in * And in the Tkue Christian Religion, u. 48. 272 THE SOUL AND THE BODY. 12. 13 this state of union with natural, and the consequent appear- ance of life in material objects, may be compared to generous wine when absorbed by a clean sponge, to the saccharine juice in a grape, to the savory liquor in an apple, and to the aiM- matic odor in cinnamon ; the tibres containing these things arc ]>ortions of matter, which have neither taste nor smell of them- selves, but derive them from the fluids in and between them ; wherefore, if you squeeze out those juices, they become dead filaments ; such are the organs proper to the body, if life be taken away. That man is a rational being by virtue of the union in him of spiritual existences with natural, is evident from the analytical nature of his thoughts ; and that he is a moral being from the same cause, is evident trom the propriety of his actions and the gi-aces of his demeanor ; these he pos- sesses by virtue of his faculty of being able to receive influx from the Lord through the angelic heaven, which is the very abode of wisdom and love, thus of rationality and morality. Hence it may be perceived, that a spiritual and a natural con- stitution being united in man, is what enables him to live as a spiritually natural man. The reason that he lives in a similar and yet dissimilar manner after death, is, because his soul is then ch:)thed with a substantial body, as in the world it was clothed with a material body. It is believed by many, that the perceptions and thoughts of the mind, being spiritual, flow in naked, and not by means of organized forms ; but let them dream thus Avho have not seen the interiors of the head, where the perceptions and thoughts reside in their first principles, and who are ignorant that it contains the brains, interwoven and composed of the cineritious and medulhiry substances, to- gether with glands, cavities, and septa, and with /neninges and matres surrounding them all ; and who, likewise, do not know that a man thinks and wills soundly or insanely according as all these organs are in a state of integrity or derangement, con- sequently, that he is rational and moral according to the or- gaTiic structure of his mind. For the rational sight of man, Tvdiich is the understanding without forms organized for the reception of spiritual light, would be an abstract nothing, just as his luitural sight would be without the eyes ; and so in re- gard to the other mental functions. XI. TJiat the reception of that influx is according to the stale of love and wisdom with man. 13. That man is not life, but an organ recipient of life from God, and that love in union with wisdom is life; also, that God is Love itself and "Wisdom itself, and thus Life itself, has been demonstrated above ; hence it follows, that so far as a man loves wisdom, or so far as wisdom embosomed in love is [ 18 ] ' 2T3- 13 TUK IMTEUCOLKSE UKTVVKEN within liiin, so far be is an image of God, that is, a reeeptacU of life from God ; and, on the contrar}', tliat so far as he is possessed by opposite love and thence by insanity, so far iie does not reeeive life fi"om God, bnt from hell, which life is call- ed death. Love and wisdom themselves are not life, bnt are the esse of life; bnt the delights of love and the amenities of wisdom, which are the affections of them, constitnte life, for by these the esse of life comes into existence. Tlie influx of life from God carries with it those delights and amenities, like the influx of light and heat at the time of spring into the human }iiinds, and also into birds and beasts of every kind, yea, into vegetables, which then germinate and become prolific : for the delights of love and the amenities of wisdom expand men's minds and adapt them to the reception of the influx of life from God, as joy and gladness expand the face, and adapt it to the influx of the hilarities of the sonl. The man who is affected with the love of wisdom, is like the garden in Eden, in which are two trees, the tree of life, and the tree of the knowledge of good and evil ; the tree of life is the reception of love and wis- dom from God, and the tree of the knowledge of good and evil is the reception of them from self : the man who eats of the latter tree is insane, but still believes himself to be wise like God ; but the man who eats of the former tree is truly wise, and believes no one to be wise but God alone, and that man is wise so far as he believes this, and the more so as he feels that he wills it. But more on this subject may be seen in the Me- morable Eelation in the work on Conjugial Love, n. 132 — 136.* I will here add an arcanum confirming these fticts from heaven : All the angels of heaven turn the fore part of the Jioad towards the Lord as a sun, and all the angels of hell turn the back of the head to Him, and the latter receive the influx into the affections of their will, which in themselves are con- cupiscences, and make the nnderstanding favor them, but the former receive the influx into the afl'ections of their understand- ing, and make the will favor them, w^hence these are in the enjoyment of wisdom, but the others are possessed by insanity. For the human understanding has its seat in the cerebrum, which is nnder the forehead, and the will in the cerebellum, which is in the back of the head. Who does not know that a man who is insane through cherishing false sentiments, favors the lusts of his own evil, and conflrms them by reasons drawn from the understanding; whereas a wise man sees from truths the quality of the lusts of his own will, and restrains them ? A wise man does this, because he tm-ns his face to God, that is, he believes in God, and not in himself; but an insane man does the other, because he averts hie face from God, that is, he • Or True Christian Religion, n. 48. 274 . _ THK SOUL AND THE BODY. 13, 14 believes 'n himself, and not in God. For a man to believe in himself,, is to believe that lie enjoys love and wisdom tVotn him- self, and not from God ; and this is signiHed by eating of the tree of the knowledge of good and evil : bnt for a man to be- lieve in God, is to believe that he enjoys love and wisdom from Gud, and not from himself; and this is signified by eating of the tree of life, Kev. ii. 7. From these considerations it may be perceived, but still only with a degree of clearness answer- ing to the light of the moon by night, that the reception of the intiux of life from God is according to the state of love and M'isdom with man. This influx may further be illustrated by the influx of light and heat into vegetables, wdiieh blossom and bear fruit according to the structure of the fibres which form them, thus according to their reception of the light and heat; it may also be illustrated by the influx of the rays of light into precious stones, which modify them into colors ac- cording to the situation of the parts composing them, thus also according to their reception of the rays; and likewise by op- tical glasses and the drops of rain, which exhibit rainbows ac- cording to the incidence, the refraction, and thus the reception of the light. The case is similar with human minds in respect to spiritual light, which proceeds from the Lord as a sun, and perpetually flows in, but is variously received. XIL That the understanding in m.an is capable of heing elevated into the light, that is, into the wisdom, in which are the ail gels of heaven, accord i7ig to the imjjrovement of his rational facidty ' and that his will is capahle (f heing elevated, in like manner, into the licat (f heaven, that is, into the love of heaven, according to the deeds of his life ', hut that the love of the will is not elevateds, except so far as man wills and dots those things which the wisdom of the understanding teaches. 14. By the human mind are to be understood its two facul- ties, which are called the understanding and the will. Tlie un- derstanding is the receptacle of the light of heaven, which in its essence is wisdom ; and the will is the receptacle of the heat of heaven, which in its essence is love, as was shoNvn above. These two principles, wisdom and love, proceed from the Lord as a sun, and flow into heaven universally and individually, whence the angels have wisdom and love ; and they also flow into this world universally and individually, whence men have wisdom and love. But the two principles proceed in union from the Lord, and likewise flow in union into the souls of an- gels and men ; but they are not received in union in their minds ; light, which forms the understanding, being flrst re- ceived there, and love, which forms the will, being received gradually. This also is of Providence : for every man is to be 275 14 THK LNTlCECOUKSr!; BinWEKN created anew, that h, reformed, and this is effected by meanft of tlie understandiiiii; ; for he must imbibe from infancy the knowledg'es of truth and good, wliich are to teach liirn to live "vvell, that is, to will and act rightly : thus the will is formed by means of the understanding. For the sake of this end, there is given to man the faculty of elevating his nnderstanding al most into the light which is enjoyed by the angels of heaven, that lie may see what he ouglit to will and thence to do, in order that he may he pi'osperous in the world for a time, and blessed after death to eternity. He becomes prosperous and blessed, if he j^rocures to himself wisdom, and keeps his will under its obedience ; but nnprosperous and unhappy if he puts his understanding under obedience to his will : the reason is, because the will hereditarily tends to evils, even to those which are enormous ; wherefore, unless it were restrained by means of the understanding, man would rush into acts of wickedness, yea, from his inherent savage nature, he would destroy and slaughter, for the sake of himself, all who did not favor and indulge him. Besides, unless the understanding could be separately perfected, and the will by means of it, man would not, be a man but a beast. For without that separation, and without the ascent of the understanding above the will, he would not be able to think, and from thought to speak, but only to express his affection by sounds ; neither would he be able to act from reason, but only from instinct ; still less would he be able to know the things which are of God, and God by means of them, and thus to be conjoined to Him, and to live to eternity. For man thinks and wills as from himself, and this, as from himse[f is what gives him the faculty of recipro- cal conjunction : for there can be no conjunction without re- ciprocality, just as there can be no conjunction of an active with a passive force without re-action. God alone acts, and man suffers himself to be acted on, and re-acts in all appear- ance as from himself, though interiorly it is from God. From these considerations, rightly apprehended, may be seen what is the nature of the will of man if it is elevated by means of the understanding, and what is its nature if it is not elevated, consequently what is the nature of the man. But the latter sub- ject, viz., what is the nature of man if the love of his will is not elevated by means of the understanding, shall be illustrated by comparisons. He is like an eagle flying on high, which, as soon as it sees the food below which is the object of its lust, as chickens, young swans, or even youno- lambs, casts itself down in a moment and devours them, lie is also like an adul- terer, who conceals a harlot in a cellar below, and who by turns goes u}) to the highest ai)artments of the house, and dib courses wisely with those who dwell there concerning chastity and alternately withdraws from the compan ythere, and in 276 THE SOUL AND THE BODY. 15 dnlgcs himself below with his harlot. lie is also like a thief on a tower, who there pretends to act the part of a watchman, hut who, as soon as he sees any object of pJ under below, hastens down and seizes it. lie may also be compared to gnats, which fly in a column over the head of a horse while he is running, but which fiill down when the horse stops, and immerse them- selves in the marsh. Such is the man whose will or love is not elevated by means of the nnderstanding ; for he then re- mains stationary below, immersed in the nncleanness of nature and the lusts of the senses. The case is altogether otherwise with those who subdue the allurements of the lusts of the will by the wisdom belonging to the nnderstanding. With these, the nnderstanding afterwards enters into a marriage covenant with the will ; thus wisdom with love, and they dwell together in the upper apartment with the utmost delight. Xni. That it is altogether otherwise with Beasts. 15. They who judge of things only as they appear before the senses of the body, conclude that beasts have will and un- derstanding as well as men, and hence that the only distinction f.onsists in man's being able to speak, and thus to describe the things which he thinks and desires, while beasts can only ex- press them by sounds. Beasts, however, have not will and nnderstanding, but oidy a resemblance of each, which the learned call an analogous endowment. A man is a man, be- cause his understanding is capable of being elevated above the desires of his will, and it thus can know and see them, and also govern them ; but a beast is a beast, because its desires drive it to do whatever it does. A man, then, is a man, in conse- quence of this, that his will is under obedience to his under- standing ; but a beast is a beast in consequence of this, that its understanding is under obedience to its will. From these considerations this conclusion follows, viz.. That the under- standing of man, forasmuch as it receives the light influent from heaven, and ap])rehends and perceives this as its own, and thinks from it analytically, with all variety, altogether as from itself, is alive, and is thence truly understanding; and that the will of man, forasmuch as it receives the influent love of heaven, and acts from it as from itself, is alive, and is thence truly will ; but that the contrary is the case with beasts. Wherefore they who think under the influence of the lusts of the will, are compared to beasts, and in the spiritual world they likewise at a distance appear as beasts ; they also act like beasts, with this only diflference, that they are able to act otherwise if they will : but they whc restrain the lusts of their will by means of the understanding, appear in the spiritual world as men, and are angels of heaven. In a word, the will 271 15 THE INTEKCOURSE BETWEEN and tlie understanding in beasts always cohere, and forasmuch as the will is blind, being the receptacle of heat and not ot liglit, it makes tlie understanding blind also : hence a beast does not know and understand its own actions, and yet it acts, for it acts by an influx from the spiritual world ; and such ac- tion is instinct. It is imagined that a beast thinks from under- standing what to act; but this is by no means the case : it is compelled to act solely by the natural love which is in it from creation, with the assistance of the senses of its body. The reason that man thinks and speaks is solely because his under- standing is capable of being separated from his will, and of being elevated even into the light of heaven ; tor the under- standing thinks, and thought speaks. The reason why beasts act according to the laws of order inscribed on their nature, and some beasts in a moral and rational manner, differently from many men, is, because their understanding is in blind obedience to the desires of their will, and thence they are not able to pervert those desires by depraved reasonings, as men do. It is to be observed, that when the terms " will " and " understanding " are here used in reference to beasts, a cer- tain resemblance of, and an endowment analogous to, those facnlties, are what aj*e meant: analogous endowments are called by the names of the facnlties themselves, on account of the appearance. The life of a beast may be compared with a sleep-walker, who walks and acts by virtue of the will while the understanding sleeps; and also with a blind man, who walks through the streets with a dog leadnig him ; and also with an idiot, who, from custom, and the habit thence acquired, does his work in a regular manner. It may likewise be com- pared with a person void of memory, and thence deprived of understanding, who still knows or learns how to clothe himself, to eat the food which he prefers, to love the sex, to walk the streets from house to house, and to do such things as soothe the senses and indulge the flesh, by the allurements and plea- sures of which he is drawn along, though he does not think, and thence cannot speak. From these considerations it is evident, how much they are mistaken who believe beasts to be endowed with rationality, and oidy to be distinguished from men by their external figure and by their not being able to express by speech the rational things which inwardly occupy their thoughts; from which fallacies many even conclude, that if man lives after death, beasts will do so too; and, on the con- trary, that if beasts do not live after death, neither will man ; beside other dreams, arising from ignorance in regard to the will and understanding, and also in regard to degrees ; by the aid of which, as steps for its ascent, the mind of man mounts up to heaven. 278 THE SOUL AND TIJE BODY. 16 XIY. That there are three degrees in the s^piritualwoi^ld^and three degrees in the natural world, hitherto xinlcnown, accord- ing to which all influx takes 'place. 16. It is discovered by the investigation of causes from their effects, that degrees are of two kinds, one according to which tilings prior and posterior are constituted, and another accord- ing to which things greater and less are constituted. The de- grees which distinguish things prior and posterior, are to be called DEGiiEEs of altitude, or discrete degrees ; but the degrees by whicli things greater and less are distinguished from each other, are to be called degrees or latitude, and also CONTINUOUS DEGREES. Dcgrces of altitude, or discrete de- grees, are like the generations and compositions of one thing from another ; as, for example, they are like the generation and composition of any nerve from its fibres, and of any fibre from its tibrils ; or of any piece of wood, stone, or metal from its parts, and of any part from its particles : but degrees of latitude, or continuous degrees, are like the increments and decrements of the same degree of altitude with respect to breadth, length, height, and depth ; as of greater and less bodies of water, or air, or ethei* ; and as of large and small masses of wood, stone, or metal. All things, even to the most particular, in both worlds, both the spiritual woi'ld and the natural world, are, from creation, in degrees of both these kinds : the whole animal kingdom in this world is in those degrees both in general and in particular ; so are the whole vegetable kingdom, and the whole mineral kingdom likewise ; and so is the expanse of atmospheres from the sun even to the earth. There are therefore three atmospheres discretely dis- tinct according to the degrees of altitude, both in the spiritual world and in the natural world, because each world has its sun : but the atmospheres of the spiritual world, by virtue of their origin, are substantial, and the atmospheres of the natu- ral world, by virtue of their origin, are nuiterial ; and since the atmospheres descend from their origins according to those degrees, and are the continents of light and heat, like vehicles to convey these principles to their destination, it follows that there are three degrees of light and heat : and since light in the spiritual world is in its essence wisdom, and heat there is in its essence love, as was demonstrated above in its proper article, it follows also, that there are three degrees of wisdom and three degrees of love, consequently three degrees of life; for thcv are graduated by the atmospheres through whicli they ]>HS8. Hence it is that there are three angelic heavens ; a supreme, which is also called the third heaven, inhabited by angels of the supreme degree ; a middle, which is also called the second heaven, inhabited by angels of the middle degree 279 16 THE INIKKCOUKSE BETWEEN and an ultimate, wliicli is also called the first heaven, inhab- ited by angels of the lowest degree. Those heavens are also distinguished according to the degrees of wisdom and love : the angels of the ultimate heaven are in the love of knowing truths and goods ; the angels of the middle heaven are in the love of understanding them, and the angels of the supreme heaven are in the love of being wise, that is, of living accord- ing to those truths and goods which they know and under- stand. As the angelic heavens are distinguished into three degrees, so also is the human mind, because the hnnuin mind is an image of heaven, that is, it is a heaven in miniature. Hence it is that man is capable of becoming an angel of one of those three heavens : and he becomes such according to his reception of wisdom and love from the Lord ; an angel of the ultimate heaven if he only receives the love of knowing truths and floods ; an anc-el of the middle heaven if he receives the love of understanding them ; and an angel of the supreme heaven if he receives the love of being wise, that is, of living, according to them. That the human mind is distinguished into three regions, according to the three heavens, may be seen in the memorable relation inserted in the work on Con- JUGIAL Love, n. 270. Plence it is evident, that all spiritual influx to man and into man descends from the Lord by these three degrees, and that it is received by man according to the degree of wisdom and love in M'hich he is. A knowledge of these degrees is of the greatest utility at this day. For numy, in consequence of not knowing them, tarry in the lowest de- gree, in which are the senses of their body, and on account of their ignorance, which is intellectual darkness, are incapable of being elevated into spiritual light, which is above them: hence naturalism takes possession of them, as it were sponta- neously, as soon as they enter on any investigation and scru- tiny concerning the human soul and mind, and its rationality, and more so if they extend their inquiries to heaven and the life Jitter death : whence they become like persons standing in the market places with telescopes in their hands, looking at the sky and uttering vain predictions; and also like persons who chatter and reason about every object they see, and every thing they hear, without any rational ideas, resulting from an understanding of the subject, being contained in their remarks : these are like butchers, who believe themselves to be skilful anatomists, because they have examir.ed the viscera of oxen and sheep outwardly, but not inwai'dly. But it is a truth that to think from the influx of natural light not cleared by the in- flux of spiritual light, is merely to dreau), and to speak trom such thought is to make vain assertions, like fortune-tellers. But further particulars concerning degrees may be seen in the work on the Divine Love and the Divine WisnoM, n. 173 — 281. 280 THE SOUL AND THE BODY. 17 XV. That ends are in the first degree, causes in the second, and effects in the third. 17. Who does not see that the end is not the cause, but that it produces the cause ? and that the cause is not the eflect, but that it produces the effect? consequently, that they are three distinct things which follow each other in order? The end with man is the love of his will ; for what a man loves, this he proposes to himself and intends : the cause with him is the rea- son of his nnderstanding ; for the end, by means of the reason, seeks for middle or instrumental causes : and the effect is the operation of the body, from, and according to, the end and cause. Thus there are three things in man, which follow each other in order, just as is done by the degrees of altitude. Wh-en these three things are exhibited to observation, the end is within the cause, and by the cause is in the effect : thus, in the effect, these three things co-exist. On this account it is said in the Word, that every one shall be judged according to his works : for the end, or the love of his will, and the cause, on the reason of his understanding, are contained together in the ef fects, which are the works of his body : thus in them is contained the quality of the whole man. Tliey who are unacquainted uith these truths, and do not thus distinguish the objects oi rational contemplation, cannot avoid terminating the ideas of their thought eitlier in the atV3ms of Epicurus, the monads of Leibnitz, or the simple substances of Wolff': they thus shut up their understandings as with a bolt, so that they cannot even ex- ercise their reason upon the subject of spiritual influx, because they cannot think of any progression beyond those atoms, monads, or simple substances ; for the author of the doctrine of simple substances says, that if they are divided they are annihilated. Thus the understanding remains stationaryin its iirst light, which merely proceeds from the senses of the body, and does not advance a step further. Hence it is not known but that spiritual substance is merely a subtile natural sub- stance ; that beasts have rationality as well as men ; and that the soul is a puff" of wind, like that which is emitted from the breast when a person dies : beside other notions which do not partake of light but of darkness. As all things in the spiritual world, and all things in the natural world, proceed according to these degrees, as was shown in the preceding article, it is evident that intelligence properly consists in knowing and dis- tinguishing them, and seeing them in their order. J3y these degrees, also, every man is known as to his quality, when his love is known ; for, as observed above, the end, which is of the will, the causes, which are of the understandnig, and the ef fec^s, which are of the body, follow from his love, as a tree from its seed, and as fruit from a tree. There are loves of three 281 17, 18 THE IKTi;UCOUl«K UKTWKEN kinds ; tlie love of heaven, the love of tlie world, and the love of self: the love of heaven is spiritual, the love of the world is material, and the love of self is corporeal. When the love is spiritual, all things which follow from it, as forms from their essence, are spiritual likewise : so, also, when the principal love is the love of the world or of wealth, and thus is material, all things which follow from it, as princi])iates from their tirst principle, are material likewise ; and so, again, wlien the prin- cipal love is the love of self, or of eminence above all others, aTid thus is corporeal, all things which follow from it are cor- poreal likewise ; because the man who cherishes this love regards himself alone, and thus immerses the thoughts of his mind in his body. Wherefore, as just remai'ked, he who knows the reigning love of any one, and is at the same time acquainted with the progression of ends to causes and of causes to etfects, which three things follow each other in order, according to the degrees of altitude, knows the quality of the whole man. Thus the angels of heaven know the qual- ity of every one with whom they speak ; they perceive his love from the sound of his voice, they see an image of it in his face, and the figure of it in the gestures of his body. XYI. That hence is evident what is tlie nature of spiritual in jinx from its origin to its effects. 18. Spiritual influx has hitherto been deduced, by those who have treated of it, from the soul into the body, but not from God into the soul and thus into the body. The reason of their proceeding thus has been, because no one had any know- ledge respecting the spiritual world, and respecting the sun there, from whence all spiritual things issue as from their foun- tain ; and thus no one had any knowledge respecting the influx of spiritual things into natural things. JSTow since it has been granted me to be in the spiritual world and in the natural world at the same time, I am obliged by my conscience to commu- nicate these facts. For of what use is the possession of know- ledge without its communication ? Without the latter, what is the former, but like collecting and storing up riches in a casket, and only looking at them occasionally and counting them over, without any intention of applying them to use? lu fact, it is spiritual avarice. But in order that it may be fully known what spiritual influx is, and what is its miture, it is necessary to know what that which is spiritual is in its essence, and what that whicli is natural ; as also ^v•ha'■ the du- >LiN SOUL is : lest, therefore, this short lucubration should bo defective through ignorance of these subjects, it will be useful to consult some memorable relations inserted in the work on CoNJUGiAL Love ; viz. that respecting the simritual PBiNcirLE, 282 THE SOUL AND TllK BODY. 19 n. 326 — 329; tliat respecting tlie human soul, n 315; and that respecting the influx of spiritual things intc natural, n. 380 ; which latter subject is more fully treated of, n. 415 — 422* 19. I will here subjoin this Memorable Relation. After these pages were written, I prayed to the Lord that I might be permitted to converse witli some disciples of Aristotle, and at the same time with some disciples of Des Cartes, and with some disciples of Leibnitz, in order that I miglit learn the opinions of their minds concerning the intercourse between the soul and the body. After my prayer was ended, there were present nine men, three Aristotelians, three Cartesians, and three Leibnitzians ; and they arranged themselves round me, the admirers of Ai'istotle being on the left side, the followers of Des Cartes on the right side, and the favorers of Leibnitz behind. At a considerable distance, and also at a distance from each other, were seen three persons crowned with laurel, whom I knew, by an influent perception, to be those three great leaders or masters themselves. Behind Leibnitz stood a person holding the skirt of his garment, who, I was told, was Wolff". Those nine men, when they beheld one another, at tirst saluted each other, and conversed together in a mild tone of voice. But presently there arose from below a spirit with a torch in his right hand, which he shook before their faces, whereupon they became enemies, three against three, and looked at each other with a fierce countenance : for they were seized with the lust of altercation and dispute. Then the Aristotelians, who were also sclioolmen, began to speak, saying, " Who does not see that objects flow tlirough the senses into the soul, as a man enters through the doors into a chamber, and that the soul thinks according to such influx ? When a lover sees a beau- tiful virgin, or his bride, does not his eye sparkle, and transmit the love of her into the soul ? When a miser sees bags of money, do not all his senses burn toward them, and thence in- duce this ardor into the soul, and excite the desire of possessing them ? When a proud man hears himself praised by another, does he not prick up his ears, and do not these transmit those praises to the soul ? Are not the senses of the body like outer courts, through which alone entrance is obtained to the soul ? From these considerations and innumerable others of a similar kind, who can conclude otherwise than that influx proceeds from nature, or is physical?" While they were speaking thus, the followers of Des Cartes held their fingers on their foreheads ; and now withdrawing them they replied, saying, "Alas, ye speak from appearances ; do ye not know that the eye does uoj • The same articles are repeated in the True Christian Religion, and will be found at n. 280, 697, 35, 77, and 12. 283 19 THE INTEKCOUKSE BETWEEN love a virgin or bride from itself, but from the soul ? aud like- wise that the senses of the body do not covet the bags of money fron^. themselves, but from the soul ; and also that the ears do not devour the praises of flatterers in any othermanner? Is it not perception that causes sensation ? and perception is a faculty of the soul, and not of the organs of the body. Say, if you. can, what causes the tongue and lips to speak, but the thought ? and what causes the hands to work, but the will ? and thought and will are faculties of the soul, and not of t.ie body. Thus M'liat causes the eye to see, and the ear to hear, and the other organs to feel, but the soul ? From these considerations, and in- numerable others of a similar kind, every one, whose wisdom is elevated above the sensual apprehensions of the body, must con- clude, that influx does not flow from the body into the soul, but from the soul into the body ; which influx we call occasional influx, and also spiritual influx." When these had flnished, the thi-ee men M'ho stood behind the former triads, and who M'ere the favorers of Leibnitz, began to speak, saying, "We have heard the arguments on both sides, and have compared them ; and we have perceived that in many particulars the latter are stronger than the former, and that in many otiiers the former are stronger than the latter ; wherefore, if you please, we will compromise the dispute." On being asked how, they replied, " There is not any influx from the soul into the body, nor from the bodj- into the soul, but there is a unanimous and instantaneous operation of both together, to which a celebrated author has assigned an elegant name, when he calls it Pre-es- tablished Harmony." After this the spirit with a torch appeared again, but the torch was now in his left hand, and he shook it behind the back of their heads, whence the ideas of them all became confused, and they all cried out at once, " Neither our soul nor body knows what part to take ; wherefore let us settle this dispute l)y lot, and we will abide by the lot which comes out first." So they took out three bits of paper, and wrote on one of them, physical influx, on another, spiritual influx, and on the third, pke-estaelished hakmony ; and they put them all into the crown of a hat. Then they chose one of their num- ber to draM' ; who, on putting in his hand, took out that on which was written, spiritual influx. Having seen and read it, they all said, yet some with a clear and flowing, some with a faint and indrawn voice, " Let us abide by this, because it came out first." But then an angel suddenly stood by, and Baid, " Do not imagine that the paper in favor of si)iritual in- flux came out first by chance, for it was of providence : for you do not see the truti of that doctrine, on account of the confu- sion of your ideas, but the truth presented itself to the hand of him that drew the lots, that you might yield it your assent." THE SOUL AND TUK BODY. 2C 20. I was formerly asked, " How I, who was previously a philosopher, became a theologian ;" I answered, " In the same manner that fishermen became the disciples and apostles of the Lord :" and I added that 1 also from early youth had been a spiritual fisherman. On this, my inquirer asked, "What is a spiritual fisherman ?" To which I replied, "A fisherman, in the spiritual sense of the Word, signifies a man who investi- gates and teaches natui-al truths, and afterwards spiritual truths in a rational manner." On his inquiring, " How this is de- monstrated ?" I said, " From these passages of the Word : ' And the waters shall fail from the sea, and the livers shall be was- ted and dried up : therefore the fishers shall mourn, and all that cast a hook into the sea shall lament,' Is. xix. 5, 8. In another place it is said respecting the sea, whose waters were healed, ' the fishers shall stand from Engedi even unto Ene- glaim, they shall be a place to spread forth nets ; their fish shall be according to their kinds, as the fish of the great sea, exceedingly many,' Ezek. xlvii. 10. And in another place: ' Behold, I \vill send for many^^^Aer^, saitli Jehcvah, and they shall fish them,'' Jerem. xvi. 16. Hence it is evident why the Lord chose fishermen for his disciples, and said, " Fellow me, and I will make yon fishers of men," Matt. iv. 18, 19 ; Mark i. 16, IT : and why he said to Peter, after he had caught a mul- titude of fishes, ' hencefortli thou shall catch racn^ Luke v. 9, 10." I afterwards demonstrated the origin of this signification of fishermen from the Apocalypse Revealed ; viz. that since water signifies natural truths, n. 50, 932, as does also a river, n. 409, 932, therefore a fish signifies those who are in possession of natural truths, n. 405 ; whence fishermen signify those who investigate and teach truth. On hearing this, my interrogator raised his voice and said, " Now I can understand why the Lord called and chose fishermen to be his disciples ; and Jiere- fore I do not wonder that he has also called and chosen you, since, as you have observed, you were from early youth a fisher- man in a spiiitual sense, that is an investigator of natural truths : the reason that you are now become an investigator of spiritual truths, is, because these are founded on the former." To this he added, being a man of reason, that " the Lord alone knows who is the proper person to apprehend and teach or communi- cate the truths which should be revealed for his JSTew Church, and whether such a person is to be found among the digni- taries of the Church or among their domestic servants. Besides," he continued, " among Christians, what divine does not first study philosophy at college, before he is ordained ? otherwise, whence could he obtain a sufficient degree of intelligence V At last he said, " Since you are become a divine, explain what 285 20 THE INTEKCOUKSE HETWKEN THE SODL AND THE BODY. is your system of divinity ?" 1 answered, " These are the two principles of it, That God is one, and that thekeisa conjunc- tion OF charity and faith." He replied, " Who denies these principles?" I rejoined, "The divinity of the present day, when interiorly examined." THE sam. 28€ THE WHITE HOKSE. ON THE WHITE HORSE, MENTIONED IN THE APOCALYPSE, CHAP. XIX.. WITH PARTICL'LARS RESPECTING THE WOED, AND ITS SPIRITUAL SENSE, IXTRACTED FROM THE ARCANA CCELESTIA. From the Latin of EMANUEL SWEDENBORC, Serx:anl of the Lord Jesus Christ. BEIXG A TRANSLATION OF HIS WORK ENTITLED Db Eqco Albo de quo in Apocalypsi, Cap. xijt., et deia r the Word is Divine Truth, and Divine Truth on- 306 MENTIONED IN THK APOCALYl'SE. 11^ 12 etitutes heaven, and lieaven resembles one man, and therefore in this respect tlie Word is as it were an image of man, n. 187. That heaven in one complex resembles one man, may be seen in the work on Heaven and Hell, n. 59 — 67, And that the Divine Trutli proceeding from tlie Lord constitutes heaven, n. 126—140, 200—212. Tliat the Word is repre- sented before the angels imder the most beautiful and agreea- ble forms, n. 1767, 1768. That the literal sense is as the^body, and the internal sense as the soul of that body, n. 8943. That hence the life of the Word is from the internal sense, n. 1405, 4857. That the \Yord is pure in the internal sense, but that it does not appear so in the literal sense, n. 2362, 2396. That the things which are in the literal sense derive their sanctity tVom the internal contents, n. 10,126, 10,728. That the historical parts of the Word also have an internal sense, but more remote from the letter, n. 4989. Consequentlv that the historical as well as the prophetical parts of the AVord contain arcana of heaven, n. 755, 1659, 1709, 2310, 2333. That the angels do not perceive those parts histoi-ically, but according to their spiritual signification, n. 6884. That the interior arcana contained in the historical parts are less evident to man than those contained in the prophetical parts, by reason that the mind is engaged in viewing and considering the his- torical transactions, n. 2176, 6597. The nature of the internal- sense of the Word is further shown, n. 1756, 1984, 2004, 2663, 3033, 7089, 10,604, 10,614. And illustrated by compai'isons, n. 1873. 12. That the Word is written hy correspondences^ and thus hj represeniatwes. That the Word as to its literal sense is written by mere correspondences, that is, by such things as represent and signify the spii-itual things of heaven and tlie church, n. 1404, 1408, 1409, 1540, 1619,"l659, 1709, 1783, 2179, 2763, 2899. That this M'as done for the sake of the internal sense, which there is in every part, n. 2899. Consequently for the sake of heaven, inasmuch as the inhabitants thereof do not understand the Word accoi-ding to the literal sense, which is natural, but according to the internal sense, which is spiritual, n. 2899. That the Lord spake by correspondences, representatives, and significatives, because he spake from the Divine, n. 9049, 9063, 9086, 10,126, 10,728. That the Lord thus spoke to the world, and at the same time to heaven, n. 2533, 4807, 9049, 9063^ 9086. That the things spoken by the Lord went through the whole heaven, n. 4637. That the historical parts of the AVord are representative, and the expressions significative, n, 1540, 1659, 1709, 1783, 2687. That the Word could not be written in any other style, consistently with its being the medium of communication and conjunction with the heavens, n. 2899, 6943, 9481. That they are in a great error, who despise the 307 12 ON TIIK WHITE HORSE Word GH account of the apparent simplicity and rudeness of its style, and who fancy that they should receive the Woi'd, if it wei'e written in a different style, n. 87S8. That the method and style of writing, which prevailed amongst the most ancient inhahitants of the earth, was by correspondences and repre- sentatives, n. 605, 1756, 9942. That the ancient wise men Avere delighted with the Word, because of the representatives and signiticatives therein, from experience, n. 2592, 2593. Thai if a man of the most ancient church had read the Word, he would have seen clearly the things contained in the internal sense, and but obscurely the things contained in the external sense, n. 449. That the sons of Jacob M^ere brought into the land of Canaan, because all the places in that land, from the most ancient times, were made representative, n. 1585, 3686, 4441, 5136, 6516. And that thus the Word might be there written, wherein those places should be mentioned for the sake of the internal sense, n. 3686, 4447, 5136, 6416. But that nevertheless the Word as to the external sense was changed ior the sake of that nation, but not as to the internal sense, n. 10,453, 10,461, 10,603, 10,604. Many passages adduced from the Word concerning that nation, which must be understooti according to the internal sense, and not according to the sense of the letter, n. 7051. Inasmuch as that nation represented the church, and the Word was written w4th them and concern- ing them, that therefore Divine Celestial things were signified by their names, as by Reuben, Simeon, Levi, Judah, Ephraim, Joseph, and the rest: and that by Judah in the internal sense is signitied the Lord as to celestial love, and his celestial king- dom, n. 3654, 3881, 3882, 5782, 6362—6382. For the hetter understanding of the nature and meaning of cor- respondences and representatives in the Word^ something sJiall he here said concerning them. That all things which corresj^ond are likewise representative, and thei'eby signiticative, so that correspondences and representations are one, n. 2890, 2897, 2971, 2987, 2989, 2990, 3002, 3225. The nature of corres- pondences and representations shown from experience and examples, n. 2703, 2987—3002, 3213—3226, 3337—3352. 3472— 3485, 4218—4228, 9280. That the science of corre- spondences and rejn*esentiitions was the chief science amongst the ancients, n. 3021, 3419, 4280, 4749, 4844, 4964, 4965, 6004, 7729, 10,252. Especially among the people of the east, n. 5702, 6692, 7097, 7779, 9391, 10^,252, 10,407. And in Egypt more than in other countries, n. 5702, 6692, 7097, 7779, 9391, 10,407. Also among the Gentiles, as in Greece, and in other places, n. 2762, 7729. But that at this day the science of correspondences and representations is lost, particularly in Europe, n. 2894, 2895, 2994, 3630, 3632, 3747, 3748, 3749» 4581, 496f, 10,252. Tliat nevertheless this science is more 308 MENTIOXKD IN TlIK APOCALYl'SE. 12 excellent than all other sciences, inasmuch as without it the Word cannot be understood, nor the siguilication of the I'ites of the Jewish church which are recorded in the Word, nor can it be known what the nature of heaven is, nor what the spi- ritual principle is, nor in what manner a spiritual influx takes ])lace into what is natural, nor how the case is with respect to the influx of the soul into the body, with many other matters, n. 4180, and in the places above cited. That all things which appear before spirits and angels, are representative according to c.rrespondeuces, n. 1971, 3213—3226, 3157, 3175, 3185, 9-181, 9574, 9576, 9577. Tliat the heavens are full of representatives, n. 1521, 1532, 1619. Tiuxt representatives are more beautiful, and more perfect, in proportion as they are more interior in t!ie heavens, n. 3475. That representatives there are real appear- ances, inasmuch as they are derived from the light of heaven Avhich is Divine Tiiith, and which is the very essence of the existence of all things, n. 3485. The reason why all and every particular existence in the spiritual world has its representation in the natural world, is, because what is internal assumes to itself a suitable clothing in what is external, whereby it nuikes itself visible and apparent, II. 6275, 6284, 6299. Thus the end assumes a suitable clothing, that it may exist as the cause in a lower sphere, and afterwards that it may exist as the etfect in a sphere still lower ; and when the end, by means of the cause, becomes the effect, it then becomes visible, or appears before the eyes, n. 5711. This jnay be illustrated by the influx of the soul into the body, whereby the soul assumes a clothing of such things in the body as enable it to express all its thoughts and affections in a visible form ; wherefore thought, wlien it descends by influx into the body, is there represented by such gestures and actions as correspond to it, n. 2988. The affections of the mind are manifestly represented in the face, by the vai-ious conflgu- rations of the countenance, so as to be there rendered visible, n. 4791—4805, 5695. Hence it is evident, that all and every particular existence in nature has in it a latent cause and end from the spiritual world, n. 3562, 5711. Inasmuch as the things which are in nature are the ultimate effects, within which are prior or superior things, n. 4240, 4939, 5051, 6275, 6284, 6299, 9216. That internal things are the objects repre rented, and external things the objects representhig, n. 4292. What is further meant by correspondences and representations may be seen in the work on Heaven and Hell, where it treats of the correspondence between all things of heaven, and all things of num, n. 87 — 102. Of the correspondence of heaven with all things on earth, n. 103 — 115. And of repre- sentatives and appearances in heaven, n. 170 — 176. Forasmuch as all things in nature are represent£(,tive of sni* 309 13 ON THE WHITE HORSE ritual and celestial thinf^s, therefore in the chnrehes wliich existed in ancient times, all the externals, which were ritnais, were representative, and therefore these churches were called representative churches, 519, 521, 2896. That the cliurch founded among the children of Israel was a representative church, n. 1003, 2179, 10,149. That all the rituals therein were externals, which represented internals, such as belong to heaven and the church, n. 4288, 4874. That the representatives of the church and of worship ceased wlien the Lord came into the world and manifested Himself, because the Lord opened the internals of the church, and because all things of that church in a supreme sense regarded Him, n. 4832. 13. Of the literal or external sense of the Word. That the literal sense of the Word is accordino; to appearances in the world, n. 584, 926, 1719, 1720, 1832,''1874, 2242, 2520, 2533. And adapted to the conceptions of the simple, 2533, 9049, 9063, 9086. That the Word, in the litei-al sense, is natural, n. 8783; because what is natural is the ultimate, wherein spiritual and celestial things find their limits, and upon which they rest like a house upon its foundation ; and that otherwise the internal sense of the Word, without the external, would be like a house without a foundation, n. 9360, 9430, 9824, 9433, 10,044, 10,436. That the Word being of such a nature con- tains both a spiritual and celestial sense, n. 9407. And of consequence, that it is holy and divine in the literal sense, as to all and every part thereof, even to every single iota, n. 639, 680, 1319, 1870, 9198, 10,321, 10,637. That the laws ordained for the sons of Israel, notwithstanding their being repealed, are yet the holy Word, on account of the internal sense wdiich they contain, n. 9210, 9259," 9349. That among the laws, judg- ments and statutes, ordained in the Isi-aelitish or Jewish church, which was a representative cliurch, there are some which are still in force both in their external and internal sense ; which ought strictly to be observed in their external sense ; some which may be of use, if people are disposed to observe them ; and some which are absolutely repealed, n. 9349. That the Word is divine even in those statutes which are re- pealed, on account of the heavenly things which lie concealed in their internal sense, n. 10,637. What the quality of the Word is in the literal sense, if not understood at the same time as to the internal sense, or, what is the same thing, according to true doctrine from the Word, n. 10,402. That innumerable heresies spring up from the litei-al sense of the Word without the internal sense, or without genuine doctrine drawn from the Word, n. 10,401. That they who are in externals without internals, cannot bear the interior things of tl\e Word, n. 10,694. That tlie Jews were of this de- Bcription, anc liorse have fallen asleep," Psalm Ixxvi. 6. "I will overthrow the throne of kingdoms, and I will overthrow the chariot, and those that ride in it, and the horses and their riders shall come down," Haggai ii. 22. " I will cut oW the horse from Jerusalem; but to the Gentiles he will speak peace," Zechariah ix. 10. 2. In these passages, Jtorse signifies the understanding of truth in the church ; and chariot, doctrine thence derived ; and they who ride in the chariots, and on the horses, signify those who understand, and are in the doctrine of truth derived from the "Word. But this may appear yet more evident from the fol- lowing passages : " Gather yourselves on every side, on account of the sacrifice ; ye shall be filled at my table with horse ami with chariot ; thus will I set ray glory among the Gentiles," Ezekiel xxxix. 17, 20, 21. " Gather yourselves together ur.to the supper of the great God, that ye may eat the fiesh of horses, and of them that sit m% thern^'' Apocalypse xix. 17, 18. In addition to these, the following may be taken as a still further evidence of the signification of horse and chariot : " Gird thy sword upon the thigh, O Mighty One, ride upon the Word of Truth," rsalm xlv. 3, 4. " Sing ye, extol him that rideth on the clouds," Psalm Ixviii. 4. " Jehovah is riding upon a clond," Isaiah xix. 1. " Sing ye praises unto the Lord, who rideth on the heaven of heavens, which was of old," Psalm Ixviii. 32, 33. " God rode upon a cherub," Psalm x^iii. 10. '* Then shalt thou 317 2, 3 Ari'KNDTX 10 THE delight thyself in Jehovali, and I will cause thee to ride upon the hio'h places of the land," Isaiah Iviii. 14. "I will make E])hraini to ride," Ilosea x. 11. In these places, to vide si<^- nilies to instruct and he instructed in the truths of doctrine, and so to become wise. The high places of the land signify the sublimer truths of tlie chui-ch, and Ephraini also the under- standing of the "Word. The like signitications are to be applied to the horses and chariots mentioned in Zechariah ; and to the four chariots which came out from between two mountains, to each of which were attached four horses that were red, black, white, andgrisled ; these are called spirits, and are said to have gone forth from standing before the Loi'd of the whole land, chap. vi. 1 to 15. And also to these in the Apocalypse : " When the Lamb opened the seals of the Book, there went forth in order horses, the lirst a white horse^ the second a red horse, the third a black horse, and the fourth a pale horse,^^ vi. 1 to 8. Tlie Book whose seals the Lamb opened is the Word, and from this Word it is evident that nothing but the understanding of it could go forth; for what else could be meant by four horses going forth tVom an open book ? 3. But take the same expressions when applied in an opposite sense, and it will be clear that horse signifies the understanding of truth, and chariot docti'ine ; in that opposite sense, however, a horse sigm'fies the understanding of truth when falsified by reasonings ; and a chariot, the doctrine or heresy thence de- rived ; as, " Woe to them that go down to Egypt for help, and stay on ho7'ses, and look not unto the Holy One of Israel ; for Egypt is man and not God, and his horses flesh and not spirit," Isaiah xxxi. 1, 3. " Then shalt thou set him as king over Israel whom Jehovah thy God shall choose. But he shall not multiply horses to himself, iioi- bring back the people unto Egypt, to the end that he may multiply horses" Deuteronomy xvii. 15, 16. These expressions are nsed,because Egypt represents the natural man, who, by reasonings di-awn fi'om the bodily senses, perverts the truths of the Word. For what else could be meant by the horses of Egypt being flesh and not spirit, and what that tlie king should not multiply horses, but false doctrines of religion ? " Ashur shall not save us, ive will oiot ride ujjon a horse," Hosea xiv. 4. " Some trust in « cZ/c'r/c*?', and some in horses, but we will make our boast in the name of Jehovah our God," Psalm XX. 7. "■Horses are a lying thing for safety," Psalm xxxiii. 17. "Thus saith the Holy One of Israel, in confidence shall be your stretigth ; but ye said, no ; we will flee upon a horse, we will ride upon the swift," Isaiah xxx. 15, 16. " Je- hovah shall make the house of Judah as a /torse of (/lory ; and the riders 071 /lorses s]\all be confounded," Zechariah x. 3, 5. " I will bring upon Tyre, Kebuchadnezzar king of Bal)ylon, with ho/-se, and with chariot, and with horsimcn : by reason of 318 TREATISE ON THE WHITE HORSE. 3, 4 the abiii dance of Jiorses, their dnst shall cover thee, thy \vall8 Bliall sliake at the voice of the horseiit.en and of the chariot ^ M'ith tlie hoofs of Xrv&horses shall he tread down all thy streets," Ezekiel xxvi. 7 — 11. In the Woi'd, Tyre signifies the church as to the knowledges of truth ; and the king of Babylon, their falsification and profanation ; and it is on this account said that he would come with horse, with chariot, and with horsemen, and that by reason of the abundance of hoi-ses their dust should cover it. " Woe to the city of blood, the whole is full of a lie ; there are the neighing liorse and the bounding cAario^," Nahum iii. 1 — 4. A city of blood signifies doctrine drawn from the truths of the Word when those truths are falsified. To under- stand the truth of the Word -when it is falsified and as truth destroyed, is also meant by the red., the hlack^ and the 2yaU Jwrses, in the Apocalypse, vi. 4, 5, 8. Since, then, the under- standing of truth is signified by a horse, and in an opposite sense the understanding of the false, it may appear from this what the Word is in its spiritual sense. 4. It is commonly known, that in Egypt there were hieroglyphics, and that they were inscribed on the columns and Avails of the temples and other buildings; it is acknow- ledged, however, that, at this day, no one is able to determine their signification. Those hieroglyphics were no other than the correspondences between the spiritual and the natural^ to which science the Egyptians more than any people in Asia ap- plied themselves, and according to which the very early nations of Greece formed their fables ; for this, and this only, was the most ancient style of composition ; to which 1 can add the new information, that every object seen by spirits and angels in the spiritual woi'ld is a mere correspondence ; and the Holy Scripture is on this account written by correspondences, that so it might be the medium of conjunction between the men of the church and the angels of heaven. But as the Egyptians, and along with them the people of the kingdoms of Asia, began to convert these correspondences into idolatry, to which "the children of Isi'ael were prone, these latter were forbidden to make any use of them. This is evident from the first com- mandment of the decalogue, which says, " Thou shaltnot make unto thee any graven image, nor any likeness [of any thing] that is in the heavens above, or that is in the earth beneath, or that is in the waters under the earth. Thou shalt not bow down thyself to them, nor serve them, for I Jehovah thy God am a jealous God," Deuteronomy v. 8, 9. Besides this, there are in other parts many passages to the same purport. Fi"om that time, the s-cicnce of correspondences became extinct, and successively to such an extent, that at this day it is scarcely known that the science ever existed, and that it is an object oi importance. But the Lord being now about to establish a New 310 4 APPENDIX, ETC. Church, which will have its foundation in the Word, and which church is meant by the New Jerusalem in the Apocaljpse ; it has pleased Him to reveal this science, and thus to disclose what the Word is in its bosom or spiritual sense. This I have done in the works entitled, Akcana Ccelestia, published at London, and ApocALTrsE Revealed, published at Amster- dam. As the science of correspondeiices was esteemed by the ancients, the science of sciences, and constituted their wisdom, it would surely be of importance for some one of your Society to devote his attention to it ; and for this purpose he may begin, if it be agreeable, with the correspondences disclosed in the Apo- calypse Revealed. Should it be desired, I am willing to unfold the meaning of the Egyptian hieroglyphics, Avhich are nothing else but correspondences, these being discovered and proved from the Word, in the Apocalypse Revealed, and to publish their explication — a work which no other person could accomplish. E. S. END OF THE APPENDIX. NOTE. The following 'paragraj^h in from the Advertisement prefixed to the translation of the '"'• Appendix^'' published at London^ 1824, hj T. Goyder. ^ ^ '■'•The history of this little work may he given in a few words : it was originally written in Latin^ and sent hy the a/uthor binder the title of '■An Appendix to the Treatise on the White Ilorse^ to the Rev. Thomas Hartley. By this gentleman a copy was sent to Dr. Messiter., a name well knoimi to the readers of the New Doctrines. After his decease, it came into the possession of his eldest daughter, along with his other jxipers i and I am indebted to her kindness for the copy^frotn which this transla- tion has been made.^^ To this it may be added, that the original edition contains the particidars of the receipt of the " Appendix^'' by the Rev. T. Hartley, which have likeioise been printed in the New Jerusa- lem Magazine, Atigust, 1840 .• Boston, U. S. The Latin has never been printed. The paragraphs are numhered in the pre- sent edition for convenience of reference^ but there are no num.' bei's in the original. 320 EAKTHS IN THE UNIVEESE. 121] 321 THE EARTHS IN THE UNIVERSE. AND THEIR INHABITANTS; AI^O, THEIR SPIRITS AND ANGELS FROM WHAT HAS BEEN HEARD AND SEEN. From the L(i,',tn of EMANUEL SWEDENBORG, Servant of the Lord Jesus Christ. BEING A TRANSLATION OF HIS WORK ENTITLED •• Dl TBILCRIBUS IN MUNDO NOSTRO S0L4RI, QU^ VOCANTCR PLANIT.E : ET DB TElit RIBri C(Bt.O ASIRIFBRO : DEQtIE ILLARCM JXCOLIS ; tPM DK SPIRiriBCS ET AyQEliS IBI : EX AUDmS BT VISIS." LONDINI : MDCCIVIII. NEW YORK: AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY, CONTENTS. Section!!, On the Earths in the Universe 1 — 8 On the Earth or Planet Mercury 9 — 45 On the Earth or Planet Jupiter 46 — 84 On the Earth or Planet Mars 85 — 96 On the Earth or Planet Saturn 97—104 On the Earth or Planet Venus 105—110 On the Spirits and Inhabitants of the Moon Ill, 112 The Reasons why the Lord was willing to be born on our Earth, and not on another 113—122 Of the Earths in the Starry Heaven 123—126 Of the First Earth in the Starry Heaven 127 — 137 Of a Second Earth in the Starry Heaven 138 — 147 Of a Third Earth in the Starry Heaven 148 —156 Of a Fourth Earth in the Starry Heaven 157 —167 Of a Fifth Earth in the Starry Heaven 16S 178 825 ON THE EAETHS IN THE UNIVEESE. 1. Inasmuch as, by the Divine mercy of tlie Lord, things interior are open to me, wliich appertain to my spirit, and tliereby it has been granted me to discourse not only with spirits and angels who are near our earth, but also with those who are near otlier earths ; and whereas I had a desire to know whether otlicr eartlis exist, and of what sort they are, and what is the nature and quality of their inhabitants, therefore it has been granted, nie of the Lord to discourse and converse with spirits and angels who are from other earths, with some for a day, with some for a week, and with some for months ; and to be instructed by them concerning the earths, from which and near which they were ; and concerning the lives, customs, and worsliip of the inliabitants thereof, with various otlier things worthy to be noted : and whereas in this manner it has been granted, me to become acquainted, with such things, it is per- mitted to describe them according to v/hat has been heard and seen. It is to be observed, that all spirits and angels are from the human race ;a and that they are near their respective earths;'' and that they are acquainted with things on those earths ; and that by them nuin may be instructed, if his interiors be so open as to be enabled to speak and converse with them ; for man in his essence is a spirit,*^ and together with spirits as to his inte- riors ;d wherefore he whose interiors are opened by the Lord, may discourse with them, as man with man ;e which privilege has been granted me now for twelve years daily. EXTRACTS FROM THE ARCANA CCELESTIA. a That there are no spirits and angels, but what were of the human race. n. 1880. That the spirits of every earth are near to their own particuhir earth, because they are from the inhabitants of that earth, and of a similar genius and temper ; and that they are serviceable to those inhabitants, n. 9968. c That the soul, which lives after death, is the spirit of man, which is the real man in him, and also appears in another life in a perfect human form, n. 322, 1880, 1881, 3033, 4622, 4735, 6054, 6605, 6626, 7021, 10,594. d That man, even during his abode in the world, as to his interiors, consequently as to his spirit or soul, is in the midst of spirits and angels, of a nature and quality Agreeing to hi.5 own, n. 2378, 3645, 4067, 4073, 4077. « That man is capable of discoursing with spirits and angels, and that the aa- cients^on our^ earth did frequently discourse with them. n. 67, 68, 69. 784, 1634, 1636, 7802. But tliat at this day it is dangerous to discourse with them, unlesa man be in a true faith, and be led of the Lord, n. 784, 9438, 10,751. 327 2 — 4: 05 TriL l^AI.rnS IN THE UNIVKItoE. 2. Tliitt tiiCre are several earths, and men upon tliem, and tlience spirits and angels, is a thing most perfectly well known in another life, for it is there jojranted to every one who desires it from a love of truth, and consequent use, to discourse with the spirits of other earths, and thereby to be confirmed con- cerning a plurality of worlds, and to be informed, that the human race is not confined to one earth only, but extends to earths innumerable ; and moreover to know, what is the par- ticular genius, manner of life, and also Divine worship, pre- vailing amongst the inhabitants of each particular earth. 3. 1 have occasionally discoursed on this subject with the spirits of our earth, and the result of our convei-sation was, that any man of an enlarged understanding may conclude, from various considerations, that there are several earths, and that they are inhabited by men ; for it is a suggestion of reason, that so great material masses as the planets are, some of which far exceed this earth in magnitude, are not empty masses, and created only to be conveyed in their revolutions round the sun, and to shine with their scanty light for the benefit of one earth, but that their use must needs be more enlarged and distinguished. He who believes, as every one ought to believe, that the Deity created the universe for no other end than that mankind, and thereby heaven, might have existence, (for mankind is the seminary of heaven,) must needs believe also, that wheresoever there is any earth, there are likewise men-iuhabitiints. That the planets which are visible to our eyes, as being witliin tlie boundaries of this solar system, are earths, may appear mani- fest from this consideration, that they are bodies of earthly matter, because they reflect the light of the sun, and when seen through optical glasses, they appear, not as stars glitter- ing by reason of tkeir flame, but as earths variegated by reason of their opaque spots. The same may further appear from this consideration, that they, in like manner as our earth, are con- veyed by a progressive motion round the sun, in the way ot the zodiac, whence they have their years, anu seasons of the year, as spring, summer, autumn, and winter; and in like manner, revolve about their own axis, whence they have their days, and times of the day, as morning, mid-day, evening and night. Moreover some of them have moons, which are called satellites, and which perform their revolutions round their central globes, as the moon does round our earth. The planet Saturn has besides a large luminous belt, as being furthest distant from the sun, which belt supplies that earth with much light, although reflected. How is it possible for any reasonable person, acquainted with these circumstances, to assert that such bodies are void, and without inhabitants? 4. Moreover, in my discourse with spirits, I have at such times suggested, that it is very credible that in the universe 328 ON THE EARTHS IN THE UNIVERSE. 4 7 there are more earths thaL one, from this consideration, that tlie starry heaven is so immense, and the stars therein are so innumerable, each of which in its ])hice, or in its world, is a sun, and like our sun, in various magnitude. Every considerate person is led to conclude, that so immense a whole must needs be a means to some end, the ultimate of creation, which end is the kingdom of heaven, wherein the Divine [being or principle] may dwell with angels and men : for the visible universe, or the lieaven resplendent with stars so innumerable, which are so many suns, is only a means, or medium, for the existence of earths, and of men upon them, of whom may be formed a celestial kingdom. From these considerations every reasonable person must needs be led to conceive, that so immense a means, adapted to so great an end, was not constituted for a race of men from one earth only, and for a heaven thence deiived : for what would this be to the Divine [being or principle] which is infinite, and to which thousands, yea, ten thousands of earths, all full of inhabitants, are comparatively small, and scarce of any amount. 5. Moreover, the angelic heaven is so immense, that it cor- responds with all and singular the things appertaining to man, myriads corresponding to every member and oi'gan, and to all the viscera, and the respective affections of each ; and it has been given to know, that that heaven, as to all its correspon- dences, can by no means exist, except by the inhabitants of very many earths/ 6. There are spirits whose sole duty is to acquire to them- selves knowledges, because they are delighted only with know- ledges. These spirits are permitted to wander at large, and even to pass out of this solar system into others, and to procure for themselves knowledges. They have declared, that there are not only earths inhabited by men, in this solar system, but also out of it in the starry heaven, to an immense number. These spirits are from the planet Mercury. 7. As to what in general concerns the Divine worship of the inhabitants of other earths, such amongst them as are not idolaters, all acknowledge the Lord to be the only God; for they adore the Divine [being or principle] not as invisible, but as visible, for this reason amongst others, because when the Divine [being or principle] appears to them, he appears in a f That heaven corresponds to the Lord, and that man, as to all and singular the things appertaining to him, corresponds to heaven, and that hence heaven, before che Lord, is a man in a lars^c effigy, and may be called the Grand Man, n. 2996, 2998, 3G24-3G49, 3036— 3643, 3741—3745, 4625. Concerning the correspondence of njan, and of all things appertaining to him, with the Grand Man, which is hear ven. in general, from experience, n. 3021. 3624—3649, 3741—3751. 3883— 389ti, 4039 — 1051,4218-4228.4318—4331. 4403—4421, 4527—4533. 4622—4633, 4652— 46in), 4791—4805, 4931—4953. 5050—5061, 5171—5189, 5377—5396, 5552— 557a 6J 1—6727, 10,030. 329 T — 11 ON THE EARTHS IN THE UNIVERSE. human form, as he also formerly appeared to Abraham and others on this earth ;s and they who adore the Divine [being or principle] nndera Human Form are all accepted of the Loi'd> They say also, that no one can rightly \V(^rship God, mnch less be joined to Him, unless he comprehends Him by some idea, and that God cannot be comprehended except in a Human Form ; and if He be not so comprehended, the interior sight, which is of the thought, concerning God, is dissipated, as the sight of the eye is, when looking upon the boundless universe ; and that in this case the thought must needs sink into nature, and wor- ship nature instead of God, 8. When they were told that the Lord on our earth assumed the human [nature,] they mused awhile, and presently said, that it was done for the salvation of the human race. OF THE EARTH OR PLANET MERCURY, ITS SPIRITS AND INHABITANTS. 9. That the universal heaven resembles one man, who is therefore called the Grand IVIan, and that all and singular the things appertaining to man, both his exteriors and interiors, correspond to tliat man or heaven, is an arcanum not as yet known in the world ; but that it is so, has been abundantly proved.f To constitute that Grand IVIan, there is need of spirits from several earths, those who come from our earth into heaven not being sufScient for this purpose, being respectively few ; and it is provided of the Lord, that whensoever there is a defi- ciency in any ])lace as to the quality or quantity of correspond- ence, a 8U])ply be instantly made from another earth, to till up the deficiency, that so the proportion may be preserved, and thus heaven be kept in due consistence. 10. It was also discovered to me from heaven, in what re- lation to tlie Grand ]\Ian the spirits from the planet IVIercury stand, viz., that they have relation to the memory, but to the memory of things abstracted from terrestrial and merely material objects. Since however it has bee/i granted to discourse with them, and this during several weeks, and to learn their nature and quality, and to observe how the inhabitants of that earth are particularly cii'cnmstanced, I shaJ adduce what has been thus experimentally made known to me. 11. On a time some sjnrits came to me, and it was declared E That the inhabitants of all the earths adore the Divine [being or principle] under a Unman Form, consequently the Lord, n. 8.'541— 8547, 10.159, 10.73(), 10,737, 10,738. And that they rejoice when Uicy hear that God was aciually made Man, ii. 93(51. That it is imposi^ible to tliinlv of God except in a Human Form, n. 8705, 9359, 9972. Tliat man may worship and love wiiat he has S'-me idea of, but not what he has no idea of, n. 4733, 5110, 5G33, 7211, 92(37, 10.0()7. 1' That fhe Lord receives all who are principled in fio*"!- *nd who adore the Di\ itie [being or princii)lc] under a Human Form, u. 9359, 7173. 330 ON THE PLANET MERCUKY. 11 13 from heaven, that they were fi'ora the earth which is nearest to the sun, and which in our earth is known by the name of the phmet Mercury. Immediately on their coming, they explored my memory in search of all that I knew : (spirits can do this most dexterously, for when they come to man, they see in his memory all things contained therein).! During their search after various things, and amongst others, after the cities and places where I had been, I observed that they had no inclination to know any thing of temples, palaces, houses, or streets, but only of those things which I knew were transacted in those places, also of whatever related to the rule and government therein prevailing, and to the tempers and manners of the in- habitants, with other things of a similar nature : for such things cohere with places in man's memory; wherefore when the places are excited in remembrance, those things also are brought to view at the same time. I was much surprised tohnd them of snch a nature and quality ; wherefore I asked them, why they disregarded the magnificence of the places, and only attended to the things and circumstances connected therewith. They answered, because they had no delight in looking at things material, corporeal, and terrestrial, but only at things real : hence it was confirmed, that the spirits of that earth, in the Grand Man, have relation to the memory of things absti'acted from what is material and ten-estrial. 12. It was told me, that such is the life of the inhabitants of that earth, viz. that the}^ have no concern about things ter- restrial and material, but only about the statutes, laws, and forms of government, which prevail among the nations therein ; also about the things of heaven, which are inimmerable : and 1 was further informed, that several of the men of that earth converse with spirits, and that thence they have the knowledges of spiritual things, and of the states of life after death ; and thence also their contempt of things corporeal and terrestrial ; for they who know of a certainty, and believe, that they shall live after death, arc concerned about heavenly things, as being eternal and happy, but not about worldly things, only so far as the necessities of life require. Inasmuch as the inhabitants of the planet Mercury are of such a nature and quality, there- fore also the spirits who are from thence are of a like nature and quality.' 13. With what eagerness they inquire into and imbibe the knowledges of things, such as appertain to the memory elevated above the sensualities of the body, was made manifest to me from this circumstance, that when they looked into those things i That i?pirits enter into all the things of man's memory, n. 2488, 5863, 6192, 6193, 6198, 6199, 6214. That anjjpls enter into the affections and cuds, from which and for the sake of which man tliinks. wills, and acts in such and such a manner in preference to every other n 1317, 1645, 5844. 331 13 15 ON THE EAUTIIS IX THE UNHERSE. which I knew respecting lieaveiily subjects, they passed hastily through them all, declaring every instant the nature and quality of each : for when spirits come to man, they enter into all his memory, and excite thence whatever suits themselves : yea, what I have often observed, they read the things contained therein, as out of a book.^ These spiiits did this with greater dexterity and expedition, because they did not stop at such things as are heavy and sluggish, and which confine and con- sequently retard the internal sight, as all terrestrial and corporeal things do, when regarded as ends, that is, when alone loved ; but they looked into things essential : for such things, which arc not clogged with things terrestrial,elevate the mind upwards, whereas mere material things sink the mind downwards, and at the same time contract and shut it up. Their eagerness to acquire knowledges, and to enrich the memory, M^as manifest also from the following circumstance : on a time whilst I was wi-iting somewhat concerning things to come, and they were at a distance, so that they could not look into those things from my memory, because I was not willing to read them in their presence, they were very indignant, and contrary to their usual behaviour, they were desirous to abuse me, saying that I was one of the worst of men, with such like indignities ; and that they might give proof of their resentment, they caused a kind of contraction attended with pain on the right side of my head even to the ear ; but these things did not hurt me : never- theless, in consequence of having done evil, they removed themselves to a yet greater distance, but presently they stood still again, desirous to know what I had written : such is their eager thirst after knowledges. 14. The spirits of Mercury, above all other spirits, possess the knowledges of things, as well respecting this solar system, as respecting the earths which are in the starry heaven ; .and what they have once acquired to themselves, that they retain, and also recollect it as often as anything similar occurs. Hence also it may appear manifest, that spirits have memory, and that it is much more perfect than the memory of men ; and furthei', that what they hear, see, and perceive, they i-etain, and espe- cially such things as delight them, as these spirits are delighted with knowledges; for whatever things cause delight, and affect the love, these flow in as it were spontaneously, and remain ; other things do not enter, but only touch the surface and pass by. 15. When the spirits of Mercury come to other societies, they explore and collect from them what they know, and then they depart ; for such conmiunication is granted amongst spirits and especially amongst angels, that when they are in a society, k That the spirits who are attendant on man, are in possession of all things appertaining to his memory, n. 6853, 6857, 5859, 58(>0. 332 ON Till!: iLANET mi:kcuky 15 — 20 if they are accepted and loved, all things which they know are communicated.' 16. In consequence of their knowledges, the spirits of Mer- cury have an extraordinary degree of haughtiness ; wherefore they are given to understand, tliat although they know innu- merable things, yet there are infinite things which they do not know ; and that if their knowledges should increase to eternity, the notice even of all general or common things would still be unattainable. They are told likewise of their haughtiness and high-mindedness, and how unbecoming such a temper is ; but on such occasions the\' I'tjply, that it is not haughtiness, but only a glorying by reason of the faculty of their memory ; thus they have the art of exculpating themselves, and excusing their foibles. 17. They are averse to discourse consisting of vocal expres- sions, because it is material ; wherefore when I conversed with them without intermediate spirits, I could only do it by a species of active thought. Their memory, as consisting of things not of images purely material, afibrds a nearer supply of its objects to the thinking principle ; for the thinking principle, which is above the imagination, req.uires for its objects things abstracted from material. But notwithstanding this, the spirits of Mercury are little distinguished for their judgment, having no delight in the exercise of that faculty, and the deducing of conclusions from knowledges ; for bare knowledges alone are the things which give them pleasure. 18. They were questioned, whether they proposed to them- selves any use from their knowledges ; and at the same time it was represented to them, that it is not enough to be delighted with knowledges, because knowledges have respect to uses, and uses ought to be the ends of knowledges ; from knowledges alone no use results to them, but to otliei's with whom they are disposed to communicate their knowledges ; and that it is very inexpedient for any one, who wishes \o become wise, to rest satislied with mere knowledges, these being only administering causes, intended to be subservient to the investigation of things appertaining to life : but they replied, that they were delighted with knowledges, and that knowledges to them are uses. 19. Some of them are also unwilling to appear as men, like the spirits of other earths, and W'Ould rather appear as crystal- line globes ; the reason why they are desirous to appear so, although they do not appear so, is, because the knowledges ol things immaterial are represented in another life by crystals. 20. The spirits of Mercury difl'er totally from the spirits of 1 That in the heavens there is given a communication of all good things, inas much as it is the property of heavenly love to communicate all its pos'^essionswith otb'-rs ; and that hence the angels derive wisdom and happiness, n. 549, 550, 139J, 1391. 1399, 10,130, 10,723. 333 20 23 ON THE EARTHS IN THE UNIVEKSE. our earth, for the s]>irits of our earth have not so much concern about immaterial thini^s, but about worldly, corporeal, and ter- restrial things, Avhicli are material ; whei'efore the spirits of Mercury cannot abide together with the spirits of our earth, and of consequence, Mdieresoever they meet them, they fly away : tor the spiritual sj^heres, which are exhaled from each, are al- together contrary the one to the other. Tlie spirits of Mercury have a common saying, that they have no inclination to look at a sheath, but at things stripped of their sheath, that is, at interior things. 21. On a time there appeared a wliitish colored flame, which bui-nt briskly, and this for nearly an hour. That flame signified the approach of spirits of Mercury, who for penetra- tion, thought, and speech, were more prompt than the former spirits. When they were come, they instantly ran through the things contained in my memory, but I could not perceive what observations they made, by reason of their promptitude. I heard them afterwards expiess the nature and quality of some particulai's ; in respect to what I had seen in the heavens and in the world of spirits, they said that they knew those things before. I perceived that a multitude of spirits consociated with them was behind, a little to the left in the plane of the vccij)ut. 22. At another time I saw a multitude of such spirits, but at some distance from me, in front a little to the right, and tlience they discoursed with me, but by means of intermediate spirits ; for their speech was as quick as thought, which does not fall into human speech, but by means of other spirits ; and what surprised me, they spake not singly, but in a volume to- gether [yolumatirn\ and yet readily and rapidly. Their speech appeared undulatory, in consequence of the numbers who spake at the same time, and what is remarkable, it was conveyed to- wards my left eye, although they were to the right. The reason was, because the left eye corresponds to the knowledges of things abstracted from what is material, consequently to such things as apj^ertain to intelligence : whereas the right eye cor- responds to such things as a])pertain to wisdom.'" They like- wise perceived and judged of what they heard with the same ])romptitude with which they discoursed, saying of such a thing that it was so, and of such a thing that it was not so ; their judgment was as it were instantaneous. 23. There was a s})irit from another earth, who was well quali- lied to discourse with them, being a quick and ready speaker,but tn That the eye corresponds to the understanding, because the understanding la internal sij.ht, and the siglit of things immaterial, n. 2701, 4410, 452G, 9051, 10,669. That the night of the left eye corresponds to truths, consequently to intelligence; and the sig'ht of the right eye corresponds to the goods of truth, cousequeatlj to wisdom, u. 4410, 334 OF THE PLANET MERCURY. 23 25 who affectci elegance in his diseonrse. They instantlv decided on whatever he spake, saying of this, that it was too elegant ; of that, that it was too polished : so that the sole thing they attended to was, whether they could hear anything from him which they had never known before, rejecting thus the things which were as shades to the substance of the discourse, as all atfectations of elegance and erudition especially are ; for these hide real things, and instead thereof present expressions, w^hich are only material forms of things ; for the speaker keeps the attention fixed herein, and is desirous that his expressions should be regarded more than the meaning of them, whereby the ears are more atfected than the minds of the audience. 24. The spirits of the earth Mercury do not abide long in one place, or within companies of the spirits of one world, but wander through the universe. The reason is, because they have relation to the memory of things, which memory must be con- tinually stored with fresh supplies ; hence it is granted them to wander about,and to acquire to themselves knowledges in every place. During their sojourning in this manner, if they meet with spirits who love material things, that is, things corporeal and terrestrial, they avoid their company, and betake themselves where such things arc no subjects of discourse. Hence it may appear, that their mind is elevated above things of sense, and thus that they are in an interior luminous principle. This was also given me actually to perceive, whilst they were near me, and discoursed with me : 1 observed at such times, that I was withdrawn from things of sense, insomuch that the hnninous principle of external vision began to grow dull and obscure. 25. The spirits of that earth go in companies and phalanxes, and when assembled together, they form as it were a globe; thus they are joined together by the Lord, that they may act in unity, and that the knowledges of each may be communi- cated with all, and the knowledges of all with each, as is the case in heaven. > That they wander through the universe to acquire the knowledges of things, appeared to me also from this circumstance, that once, when they appeared very remote from me, they discoursed with me thence, and said., that they were then gathered together, and journeying out of the sphere of this world into the starry heaven, where they knew such spirits existed as had no concern about terrestrial and corporeal things, but only about things elevated above them, and that they were desirous to associate with those spirits. It was given to understand, that they themselves do not know whither they are journeying, but that they are led by the Divine guidance r,o those places where they may be instructed concerning such things as they are yet unacquainted with, and which agree with the knowledges that they have already. It was given to under- stand further, that they do not know how to tind the companies 335 25 28 ON TUE EAKTHS IN THE UNIVERSE. with wliom tliey are joined together, and that this also is of Divine direction. 26. In consequence of their thns journeying through the universe, and thereby being enabled to know more than others respecting the worlds and earths out of the sphere of our solar system, I have also discoursed with them on this subject. They said that in the universe there are very many earths inhabited by men ; and that they wonder how any should suppose (whom they called men of little judgment), that the heaven of the Omnipotent God consisted only of spirits and angels who come from one earth, when these comparatively are so few, that in respect of the On/nipotence of God they are scarce anything, nor would it alttir the case even supposing there were myriads of worlds, and myriads of earths. Tliey declared moreover, that they knew there were earths existing in the universe to the number of some hundred thousands and upwards ; and yet what is this to the Divine [being or principle] wlio is Infinite ? 27. The spirits of Mercury, who were attendant upon me whilst I was writing and explaining tlie Word as to its internal sense, and who perceived what I wrote, said that the things which I wrote were very gross \admodam cvassa\ and that almost all the expressions appeared as material ; but it was given to reply, that to the men of our earth what was written seemed subtle and elevated, and many things incomprehensible. 1 added, that several on this earth do not know that it is the internal man which acts on the external, and causes the external to live ; and that they persuade themselves from the fallacies ot the senses that the body has life, and that in consequence thereof, such as are wicked and unbelieving entertain doubts respecting a life after death ; also, that the [part or principle] of man which is to live after death is not by them called spirit, but soul ; and that they dispute what soul is, and whei-e is its abode, and believe that the material body, although dispersed throughout the atmosphere, is to be joined again to it, in order that man may live as man ; with many other things of a like nature. The si)irits of Mercury, on hearing these things, asked, whether such men could become angels ; and it was given to answer, that those become angels who have lived in the good of faith and charity, and that then they are no longer in external and material things, but in internal and spiritual ; and when they come into that state, that they are in a light superior to that in Mdiich the spirits from Mercury are. To convince them that it was so, an angel was allowed to discourse with theni, who had come into heaven from our earth, having lived in the good of faith and charity, concerning whom more will be said presently. 28. On another occasion, there was sent me by the spirits of Mercury a long piece of paper, of an irregular shape, coii- 33G ON THE PLANET MEKCURT. 28 31 sisting of several pieces pasted together, wliich appeared as if covered with print, like our printed books. I asked whether they had the art of printing amongst them ; but they said they had not, nevertheless they knew that on our earth we had such printed papers. They had no inclination to say more ; but I perceived that they thought that knowledges with us were upon our paper, and not so much in our understandings, thus in a sneermg way insinuating, that our papei'S knew more than we ourselves did ; they were instructed, however, how the real case was in this respect. After some time they returned, and sent ine another paper, which appeared also printed like the former, but not so pasted together and irregular, but neat and hand- some. They said, that they were further informed, that in our earth there are such papers, and books made of them. 29. From the above account it appears manifest, that spirits retain in the memory what they see and hear in another life, and that they are capable of being instructed alike as when they were men in the world, consequently of being instructed in things appertaining to faith, and thereby of being perfected. In proportion as spirits and angels are of a more interior cha- racter and quality, in the same proportion they receive instruc- tion more readily, and in a greater fulness, and retain it more perfectly : and inasmuch as this faculty abides forever, it is evident that they are continually advancing in wisdom. With the spirits of Mercury there is a constant growth in the science of things, but not in wisdom thence derived, because they love knowledges, which are means, but not uses which are ends. 30. The particular genius and character of the spii-its who are from the planet Mercury, may still further appear from the following account. It is to be observed, that ail spirits and angels whatsoever were once men ; for the human race is the seminary of heaven ; also that the spirits are altogether such, as to afiections and inclinations, as they were during their life in the world whilst men ; for every one's life follows him into another world. « This being the case, the genius and character of the men of every earth may be knov.^n from the genius and character of the spirits who come from thence. 31. Inasmuch as the spirits of Mercur}^ in the Grand Man have relation to the memory of things al3Stracted from what is material, therefore when any one discourses with them concern- ing things terrestrial, corporeal, and merely worldly, they are altogether unwilling to hear him ; and if they are forced to hear, they transmute the things spoken of into other things, and n That every one's life remains with him and follows him after death, n, 4227, 7440. That the externals of life are kept closed after dtatli. and tlie internals opened, n. 4314. 5128, t)495. That then all and singular the things of thought are made manifest, n. 4CiJiJ, 5128. [ 22 ] 337 31 34 ON THE EAKTHS IN TIIK UMVl^KSE. for tlie most part into tliiugs contrary, that they may avoid attending to them. 32. Tliat I might be fully convinced of this their particular genius and character, it was aHowed to represent to them mea- dows, fallow lands, gardens, woods, and rivers (to represent such things is imaginatively to exhibit them before another, in which case, in another world, they appear to the life) ; but they in- stantly transmuted them, obscuring the meadows and fallow iields, and by representations tilling them with snakes. The rivers they made black, so that the water no longer appeared limpid. \Vhen I asked them why they did so, they said that they had no inclination to think of such things, but of things real, which are the knowledges of things abstracted from what is terrestrial, especially of such things as exist in the heavens. 33. Afterwards I represented to them birds of diUerent sizes, both large and small, such as exist on our earth ; for in another life such things may be represented to the life. When they saw the birds represented, they were disposed at first to change them, but afterwards they were delighted with them and seemed satis- lied ; the reason was, because birds signify the knowledges of things, and the perception of this signification flowed in also at that instant •,« thus they desisted from transmuting them, and thereby IVom averting the ideas of their memory. Afterwards it was allowed to represent before them a most pleasant garden full of lamps and lights ; instantly they paused, and their atten- tion was tixed, by reas-on that lamps with lights signify truths which are lucid by virtue of good. P Hence it was made mani- fest that their attention might be fixed in viewing things mate- rial, if the signification of those things in a spiritual sense was but insinuated at the same time ; for the things appertaining to such spiritual sense are not so abstracted from things mate- rial, being representative thereof. 34. Morever I discoui'sed with them concerning sheep and lambs, but they were not dis[)Osed to hear of such things, because they were perceived by them as things terrestrial. Tlie reason was, because they did not understand what innocence is, wdiich lambs signify, as was perceivable from this circum- Btance, that when i told them that lambs, represented in hea- ven, signify innocence, q they immediately said that they did not know what innocence was, but only knew it as to the name ; and this was, because they are affected only with knowledges, o That birds siRnity thingp rational, thinj^s intellectual, thoiiglits, ideas, and knowledges, n. 40, 745, 77G, 778, 8(iG, 988, 9!)3. 5149, 7441. And this with a vari- ety according to llie genera and species of birds, n. 3219. l> Tliat lamps with lights signify truths which are lucid by virtue of good, ii. 4G38, 9548. 9783., 4 That lambs in heaven, aud iu the Word, signify innocence, a. 3994, 7840, 10,132. 338 3N THK PLANET MKllCUKY. 34 37 and not with iises, "wliicli are the ends ot knowledges, conse- quently they cannot know, from internal perception, what in- nocence is. 35. Some of the spirits of the earth Mercnry on a time came to me, being sent b}^ others, with intent to learn what I was employed abont, to whom one of the spirits of our earth said, that they might tell those who sent them not to speak any thing but what was true, and not, according to their nsnal practice, suggest things opposite to what they are questioned abont ; for if any of the spirits of our earth were to do so, they would be chastised for it. But immediately the company which M'as at a distance, from which tiiose spirits were sent, made answer, that if they must be chastised on that account, they must all be chastised, inasmuch as by reason of acquired habit they could not do otherwise. They added, that when they dis- course with the men of their own earth, they also do so, but this not witli any intention of deceiving, but to inspire a desire of knowledge ; for when they suggest things opposite, and conceal things in a certain manner, then a desire of knowledge is excited, and thereby from an earnestness to search out and discover tliose things, the memory is perfected. I also dis- coursed with them at another time on the same subject, and because I knew that they conversed with the men of their earth, 1 asked them in what manner they instruct their inhabitants. They said that they do not instruct them as to all particulars in relation to the subject matter of instruction, but still insinuate some perception thereof, that thus a desire of exaniining and acquiring the knowledge of it may be excited and cherished ; which desire would die away, in case they fully explained all particulars. Tliey added, that they suggest objections of things opposite also, for this reason, that the truth afterwards may appear more striking ; for all truth is made manifest by relation to its opposites. 36. It is their constant custom not to declare to another what they know, but still they desire to learn from all others M'hat is known to them : nevertheless, with their own society they communicate all things, insomuch that what one knows all know, and what all know each one knows in that society. ^ 37. Inasmuch as the spirits of Mercury abound with know- ledges, they ai'c principled in a species of liaughtiness ; hence they imagine that they know so much, that it is almost impos- sible to know more. But it has been told them by the spirits of our earth, that their knowledge is not so extensive as thev imagine, but comparatively scanty, and that the things which they do not know are intinite in respect to what they do know, and as the waters of the largest ocean compared with the "vaters of a very small fountain ; and further, that the first step in the ladder of wisdom is to know, acknowledge, and perceive that 339 37, 38 ON THE kartiis in the universe, ■what is known is little and scarce anything in comparison with Avliat is unknown. To convince them that this is the case, it was granted, that a certain angelic spirit shonld discourse with them, and should tell them in general what they knew, and what they did not know, and that there were intinite things which they did not know, also that eternity would not suffice- I'or their acquiring even a general knowledge of things : he dis- coursed by angelic ideas much more readily than they did, and because he discovered to them what they knew, and what they did not know, they were struck with amazement. Afterwards I saw another angel discoursing with them ; he appeared in some altitude to the riglit ; he was from our earth, and enumerated very many things which they did not know ; afterwards he dis- coursed Avith them by changes of state, which they said they did not understand ; then he told them that every change of state contains intinite things, as did also every smallest part of such change. When they heard these things, inasnuich as tliey had been puffed up with self-conceit by reason of their know- ledges, they began to humble themselves : their liumiliation was represented by the sinking downwards of their volume [;volmni- iiisj ; (for that company then appeared as a volume, in front at a distance towards the left, in the plane of the region below the navel,) but the volume appeared as it were hollowed in the middle, and elevated on the sides ; a reciprocal moving was also observed therein. They were likewise given to understand what that signified, viz, what they thought in their humiliation, and that they who appeared elevated on the sides were not as yet in any humilation. Then I saw that the volume was separated, and that they who were not in humiliation were remanded back towards their orb, the rest remaining where they were. 38. On a time the spirits of Mei'cury came to a certain spirit from our earth who, during his abode in the world, had been most distinguished for his great learning, (it was Christian Wolf,) desiring to receive information fiom him on various subjects; but when they perceived that what ho said was not elevated above the sensual things of the natural man, inasmuch as in his discourse his thoughts were intent on fame and hono- rary distinction, and he was desirous, as in the world, (for in another life every one is like his former self,) to connect various things into series,, and from those series again and continually to form other conclusions, and thus to construct a chain of several consequences and deductions grounded therein, wliicli they did not see or acknowledge to be true, and which there- fore they declared to be chains which neither cohered in them- selves, nor with the conclusions, calling them obscurity grounded in authority [ohscurum auctoritatii\ ; they then desisted from asking him further questions, inquiring only, liow this is called^ and Uow that ; aid whereas he answered these inquiries also 340 OF THE PLANET MEKCURT 38 l)y material ideas, and by vo spii-itiial ones, they retired from him ; for ever}' one, in another life, discourses spiritually, or by spiritual ideas, oidy so far as he had believed on God during liis abode in the world, and materially, so far as he had not be- lieved on God. An occasion here offering itself, it may be expedient to mention liow it fares in another life with the learned who imbibe intelligence from their own meditation, kindled with the love of knowing truths, for the sake of truths, thus for the sake of nses abstracted from worldly considerations, and how with those who imbibe intelligence from others, withou't any meditation of their own, as is the common case with such as desire to know truths solely for reputation's sake, that they may be accounted learned, and thereby attain worldly honor or gain, thus who desire to know truth, not for the sake of uses abstracted from worldly considerations: concerning such, it is allowed to relate the following experience. There was per ceived on a time somewhat noisy, or sonorous [sono7'um (^uoddam,] penetrating from beneath, near the left side even to the left ear. I observed that they were spirits, who there at- tempted to force a way ; but of what sort they were I could not know. However, when they had forced a way, they spake with me, saying that they were logicians and metaj^hysicians, and that they had immersed their thoughts in the sciences of logic and metaphysics, with no other end than to acquire the character of being learned, and thus to be advanced to honor and emolu ment, lamenting that they now led a miserable life in conse- quence of applying to those sciences with no other end, and tlius not having cultivated thereby their rational principle ; their speech was slow, and of a mute tone [mute sojians.] In the mean time there were two discoursing with each other above my iiead, and on inquiring who they were, it was said that one of them was a most distinguished character in the learned world, and it was given me to believe that it was Aristotle. Who the other was, remained untold. The former was then let into the state in wdiich he was during his life in the world ; for every one may easily be let into the state of his life which he had in the world, inasmuch as lie has with him every state of liie former life: but, what surprised me, he applied himself to the right ear, and there spake, bat in a hoarse tone of voice, yet with sound sense. From the purport of his discourse I per- ceived, that he was altogether of a different genius and temper from those schoolmen who first ascended, in that he wrote from a ground of thought and discernment in himself, and thence produced his philosophical discoveries : so that tlie terms which he invented, and which he imposed on speculative subjects, were forms of expression by which he described interior things ; also that he was excited to oUch pursuits by a delight of the affection, and by a desire oi knowing the things appertaining 341 38 ON TllK EARTHS IN TIIK UNIVKKSE. to the tliiiilving and intellectnal faculties, and that he foUowed obediently whatever his spirit had dictated; wherefore lie applied hiiijself to the right ear, contrary to the custom of his followers, who are called schoolmen, and who do not go from thought to terms, but from terras to thoughts, thus in a contrary way ; and several of them do not even proceed to thoughts, but stick solely in terms, which if they apply, it is to conlirm whatever they desire, and to impose on false principles an appearance ot truth according to their eagerness to persuade others. Hence philosophical investigations lead them rather to folly than to wisdom ; and lience they have darkness instead of light. After- wards I discoursed with him concerning the analytic science, observing, that a child, in half an hour's conversation, speaks more philos()[)hically, analytically, and logically, than would be in his power to describe by a volume, inasnmch as all things appertaining to thought, and to human speech thence derived, are analytical, the laws whereof are from the spiritual world ; and he who desires to think artificially from terms, is not unlike a dancer, who would learn to dance by the science of the mov- ing fibres and muscles, in which science, if he should fix his mind whilst he is dancing, it would be almost impossible for liim to move a foot; and yet without that science, he moves all the moving fibres throughout the whole body, and in subordi- nation thereto he moves the lungs, the diaphragm, the sides, tlie arms, the neck, and other organs of the body, to describe all which would require many volumes ; and the case is exactly similar with those who are desirous to think from terms. He approved of these observations, and said, that to learn to think in that way is proceeding in an inverted order: adding if any one will be so silly, let him so proceed ; but let the thoughts be grounded in use, and flow from an interior principle. He next showed me, what idea he had conceived of the Supreme Deity, viz. that he had represented Him to his mind as having a human face, and encompassed about the head with a radiant circle; and that now he knew that the Lord is Himself that Man, and, that the radiant circle is the Divine princijile proceed- ing from Him, which not only flows into heaven, l)ut also into the universe, disposing and ruling all things therein. He added. Whosoever disposes and rules heaven, he also disposes and rules the universe, because the one cannot be separated from the other: he also said that he believed only in one God, whose attributes and qualities were distinguished by a variety of names, and that these names were by others worshiped as so many gods. There appeared to me a woman, who sti-etched out her hand, desiring to stroke my cheek, at w^hich, when I expressed my surprise, he said that whilst he was in the world such a woman had often appeared to him, as it were stroking his cheek, and that her hand was beautiful. The angelic s})irits 342 OF THE TLANKT MERCURY. 38 40 Baid that such women sometimes appeared to the ancients, and were by them called Pallases, and that she appeared to liim from the spirits, who, dnring their abode on earth, in ancient times, were delighted with ideas, and indulged in thonghts, bnt without philosophy : and whereas such spiiits were attend- ant npon him, and were delighted with him, because he thought from an interior principle, therefore they representatively exhi- bited such a woman to his view. Lastly, he informed me what idea he had conceived of the soul or spirit of man, which he called Pnenma, viz. that it was an invisible vital principle, like somewhat of ether ; and he said that he knew that his spirit would live after death, inasmuch as it was his interior essence, M'hich cannot die, because it is capable of thinking ; and that moreover he was not able to think clearly concerning it, but only obscurely, because he had not formed any thought about it from any other source but that of his own mind, and a little also from the ancients. It is to be noted that Aristotle is amongst sound and sober spirits in another life, and that several of liie followers are amongst the infatuated. 39. On a time 1 saw that spirits of our earth were with spirits of the earth Mercury, and I heard them discoursing to- gether, and the spiiits of our earth, amongst other things, asked them on whom they believed. They replied that they believed on God ; but when they inquired further concerning the God on whom they believed, they would give no answer, it being customary Avith them not to answer questions directly. Then the spirits from the earth Mercury, in their turn, asked the spirits from our earth on whom the}' believed. They said that they believed on the Lord God. The spirits of Mercury then said that they perceived that they believed on no God, and that they had contracted a habit of professing with the mouth that they believe, when yet they do not believe. (The spiiits of Mercury have exquisite perception, in consequence of their continuall}' exploring, by means of perception, what others know.) The spirits of our earth were of the number of those who in the world had made profession of faith agreeable to the doctrine of the church, but still had not lived the lite of faith ; and they who do not live the life of faith, in another life have not faith, because it is not in the man.' On hearing this they were silent, inasmuch as, by a perception then given them, they acknow- ledged that it was so. 40. There were certain spirits who knew from heaven, that on a time a promise was made to the spiiits of the earth Mer- cury, that they should see the Lord ; wherefore they were asked f That they who make professioQ of faith ajrreeable to doctrine, and do not live the life of taith, have ho faith, n. 88G5, 776«, 7778, 7790, 7950, 8 /i 4. And that their intenoi-s are contrary to the truths of faith, although in the w ji .d they do not know thisfu. 7790, 7950. 343 4:0— 42 ON THE EAllTIIS IN THE UNIVERSE. by tlie spirits about me wlietlier they recollected tluxt promise. They said tliat they did recollect it ; but that they did not know whether the promise was of such a nature as that they might depend with certainty on its accomplishment. Whilst they were thus discoursing together, instantly the Sun of heaven appeared to them. (The Sun of heaven, which is the Lord, is seen only by those who are in the inmost or third heaven ; others see tlie light thence derived.) On seeing the Sun, they said that this was not the Lord God, because they did not see a face. In the mean while the spirits discoursed with eacli other, but I did not liear what they said. But on a sudden, at that instant, the Sun again appeared, and in the midst thereof the Lord, encompassed with a sohir circle : on seeing this, the spirits of Mercury hum- bled themselves profoundly, and subsided. Then also the Lord, from that sun, appeared to the spirits of this earth, who, when they were men, saw Him in the world; and they all, one after an- other, and tlius several in order, confessed that it was the Lord Himself This confession they made betbre all the company. At the same instant also the Lord, out of the Sun, appeared to the spirits of the planet Jupiter, who declared with open voice tliat it was He Himself whom they had seen on their earth when the God of the universe appeared to them.s 41. Certain of them, after that the Lord appeared, were led oif frontw^ards to the right, and as they advanced, they said that they saw a light much clearer and purer than they had ever seen before, and that it was impossible any light could CAceed it ; and it was then even-tide here. There were several who made this declaration. * 42. It is to be observed that the sun of this world does not appear at all to any spirit, nor anything of liglit thence derived. Tlie light of that sun is as thick darkness to spirits and angels. That sun remains only in the perception appertaining to spirits from having seen it during their abode in the world, and is pre- sented to them in idea as somewhat darkish, and this behind at 8 That the Lord is the Sun of heaven, from Avhora all light therein is derived, n. 1053, 3(J3(). 40G0. And that the Lord thus appears to those who are in His celes- tial kingdom, wliere lo^e to Him is prevalent, n. 1521, 1529, 1530. 1531, 1837, 4G9C That lie appears at a middle distance above the plane of the right eye, n. 4321. 7078. That therefore by sun in the Word is signilied the Lord as to Divine Love. n. 2495, 4060, 7083. Tliat the sun of this world does not appear to spirits and an- gels, but ill the place thereof there a))pears somewiiat as it were darkish, not in front, l>ul behind, in a direction opposite to the feun of heaven, or to the Lord, n. 9755. t That there is in the heavens great light, which exceeds, by nr.uiy degrees, the raid-day light of this world, n. 1117, 1521, 1533, 1G19— 1G32, 4527, 5400, 8G44. That all light in the heavens is from the Lord as a Sun there, n. 1053, 1521, 3195, 3341, 3G3G, 3G43, 4415, 9548, 9684, 10,809. That the Divine Truth proceeding from the Divine Good of the Divine Love of the Lord appears in the lieavens aa light, and presents all the light that is therein, n. 3195, 3222, 5400, 8644, 9399, 9548, 9684. That the light of heaven illuminates both the sight and the undei- Btandiug of the angels, n. 277fi. 3138. That when heaven is said to be in light and heat, it signifies being in wisdom and in love, n. 3643, 9399, 9401. 344 OF THE PLANET MEECUKY. 42 i4 a considerable distance, in an altitude a little above the plane of the head. The planets which are within the system of that sun appear according to a determinate situation iu respect to the gun ; Mercury behind, a little towards the right ; Yenus to the left, a little backwards ; Mars to the left in front ; Jupiter in like iiiunner to the left iu front, but at a greater distance ; Saturn di- rectly in front, at a considerable distance ; the Moon to the left, at a considerable height : the satellites also to the left in respect to their particular phmet. Such is the situation of the above planets in the ideas of spiiits and angels : spirits also appear near their respective planets, but out of them. As to what par- ticularly concerns the spirits of Mercury, they do not appear in any certain determinate quarter, or at any certain determinate distance, but'sometimes in front, sometimes to the left, some- times a little to the back ; the reason is, because they are allowed to Meander through the universe to procure for them- selves knowledges. 43. On a time the spirits of Mercury appeared to the left in a globe, and afterwai'ds in a volume extending itself length- ways. I wondered whither they were desirous of going, whether to this earth or elsewhere ; and presently I observed that they inclined to the right, and as they rolled along, approached to the earth or planet Venus towards the quarter in front. But when they came thither they said that thej^ would not abide there, because the inhabitants were wicked ; wherefore they turned about to the back part of that earth, and then said that they would willingly stay there, because the inhabitants were good. Immediately on this, I was made sensible of a remarka- ble change iu the brain, and of a powerful (t})eration thence proceeding. Hence I was led to conclude that the spirits of Venus, who were on that part of the planet, were in concord with the spirits of Mercury, and that they had relation to the memory of things material which was in concord with the me- mory of things innnaterial, to which latter memory the spirits of Mercur}- have relation : hence a more powerful operation was felt from them when they were there. 44. I was desirous to know what kind of face and body the men in the earth Mercury had, whether they were like the men on oiu- earth. Instantly there was presented before my ej^es a woman exactly resembling the women in that earth. She had a beautiful face, but it was smaller than thai of a woman of our earth ; her body also was more slender, but her height was equal ; she wore on her head a linen cap, which was put ou without art, but yet in a manner becoming. A man also was presented to view, who was more slender in body than the men of our earth are. He was clad in a garment of dark blue color, closely litted to his body, without any foldings or protuber- ances. It was given mo to understand that such was the form of 345 i-t 48 ON rilE EAUTIIS IN J'lIE UNIVERSE. body and such the dress of the men of that earth. Afterwards there was presented to view a species of their oxen and cows, which indeed did not differ much from those on our earth, oidj that tliey were less, and in some degree approached to a speciees of deer. 45. They were questioned also concerning the sun of the system, how it appears from their earth. They said that it a.\>- pears large, and larger there than when seen from other earth.s^ and that they knew this from the ideas of other spirits concern- ing the sun. They said further that they enjoy a middle tem- perature, neithei' too hot nor too cold. It was on this occasion granted me to tell them, that it was so provided of the Lord in regard to them that they should not be exposed to too much lieat by reason of their greater nearness to the sun, inasmuch as heat does not arise from the sun's nearness, but from the alti- tude and density of the atmosphere, as appears from the cold on liigh mountains even in hot climates ; also, that heat is varied according to the direct or oblique incidence of the sun's rays, as is plain from the seasons of winter and summer in every region. These are the things which it was given me to know concern- ing the spirits and inhabitants of the earth Mercury. OF THE EARTH OR PLANET JUPITER, ITS SPIRITS AND INHABITANTS. 46. It was granted me to enjoy longer intercourse witli the spirits and angels of the planet Jupiter, than M'ith the spirits and angels from the rest of the planets; wherefore I am at libei'ty to be more particular in regard to the state of life of them, and of the inhabitants of that phmet. That those S])irits were trom that planet was evident from nniny circumstances, and w«s also confirmed by a declaration from heaven. 47. The real earth or planet Jupiter does not indeed appear to spirits and angels : for to the inhabitants of the spii-itual world no material earth is visible, but only the spirits and angels who come thence. They who are from tlie planet Jupiter appear in front to tiie left, at a considerable distance, and this con- stantly (see above, n. 42) ; there also is the planet. The spirits of every earth are near their respective eartli in consequence of having been inhabitants thereof (for every man after death be- comes a spirit), and in consequence of being thus of a similar genius and temper witli the inhabitants, and of being in a capa- city thereby of associating with and serving them. 48. The spirits from tlie earth Jupiter related that the multitude of men therein was ae great as tl)e earth could sup- 346 OF THE I'LAXET JUl'ITKR. 49 port; that the earth was fruitful and plentiful in all produc- tions ; that the inhabitants had no desires beyond the neces- saries of life ; that they accounted nothing useful but so fai as it was necessary ; and that hence the number of inha- bitants was so great. They said that the education of their children was their greatest concern, and that they loved them most tenderly. 49. They further related that the inhabitants are distin guished into nations, families, and houses, and that they all live apart with their own kindred, and that hence their connec- tions are confined to relatives ; likewise, that no one covets another's property, and that it never enters into their minds to desire the possessions of another, still less to obtain them fraudu- lently, and least of all to extort them by violence. Such violence they consider as a ciiminal act contrary to human nature, and regard it as hoi'rible. When I would have told them that on this earth there are wars, depredations, and murders, they in- stantly turned ii\va,y from me, and expressed an aversion to hear. It was declared to me bj^ the angels that the most ancient peo- ple on this earth lived in like manner as the inhabitants of the planet Jupiter, viz. that they were distinguished into nations, families, and houses ; that all at that time were content with their own possessions ; that it was a thing altogether nnknown fur one person to enrich iiimself at the expense of another, or to aspire at dominion from a principle of self-love ; and that on this account the ancient times, and especially the most ancient, were more acceptable to the Lord than succeeding times : and such being the state of the world, innocence also then reigned, attended with wisdom ; every one did what was good from a principle of good, and what was just from a prin- ciple of justice. To do what is good and just with a view to self- advancement, or for the sake of gain, was a thing unknown. At the same time they spake nothing but what was true, and this not so much from a principle of truth as from a principle of good, that is, not from an intellectual principle separate from the will principle, but from a will principle joined with the in- tellectual. Such were the ancient times ; wherefore angels could then converse with men, and convey their ujinds, almost sepa- rate from things corporeal, into heaven, yea, would conduct them through the heavenly societies, and show them the magnificent and blessed things abounding therein, and likewise communi- cate to them their happinesses and delights. These times were known also to the ancient writers, and were by them called the golden and also Saturnian ages. The superior excellence of those times, as was observed; was owing to this, that men were then distinguished into nations, nations into families, and fami- lies into houses, ai.d every house lived apart by itself; and it tlien never entered into anv one's mind to invade another's 3i7 49 51 ON THE EARTHS IN THE UNIVERSE. inheritance, and tliciice acquire to himself opulence and domi? })ion. Self-love and the love of the world were then far froiri men's affections ; every one rejoiced in his own, and not less iiv his neighbor's good. But in succeeding times this scene was changed, and totally reversed, when the lust of dominion and cf lai'ge ])osse8sions invaded the mind. Then mankind, for the sake of self-defence, collected themselves into kingdoms and empires; and inasmuch as the laws of charity and of conscience, which were inscribed on the hearts, ceased to operate, it became neces- sary to enact external laws in order to restrain violence, and to Secure obedience thereto by temporal rewards and punishments. When the state of the world was thus changed, heaven removed itself from man, and this more and more even to the present time, when the very existence of heaven and hell is unknown; and by some denied. This account of the primitive state of the inhabitants of this earth is given, in order to show more clearly by the parallel what is the state of the inhabitants of the earth Jupiter, and whence they have their probity, and also their wisdom, concerning which more wall be said hereafter. 50. By long and frequent conversation with the spirits of the earth Jupiter, it was made very manifest to me that they wer^ better disposed than the spirits of sevei-al other earths. The man- ner of their approach to me, their abode with me, and their in- tiux at that time, was inexpressibly gentle and sweet. In another life the quality of every spirit manifests itself by an influx, which is the communication of its affection. Goodness of disposition manifests itself by gentleness and sweetness ; by gentleness, in that it is afraid to do hurt, and by sweetness, in that it loves to do good. I could clearly distinguish a difference between the gentleness and the sweetness of the influx proceeding from the spirits of Jupiter and of that which proceeds from the good spirits of our earth. When any slight disagreement exists among thenij they said that there appears a sort of slender bright irradiation, like that of lightning, or like the little swath encompassing glittering and wandering stars; but all disagreements amon<> them are soon adjusted. Glittering stars, which are at the sam6 time wandering, signify what is false ; but glittering and tixed stars signity what is true ; thus the former signify disagreement." 51. I could distinguish the presence of the spirits of Jupiter, not only by the gentleness and sweetness of their a|)proach and influx, but also by this circumstance, that for the most part their influx was into the face, to which they commuriicated rt Bmiling cheerfulness, and this continually during their presence. Tliey said that they communicate a like cheerfulness of countC' nance to the inhabitants of their earth, when they come to " That stars in the Word signify the knowledges of good and truth, consequently truths, u. 2495, 2819, 4G1)7. And that in another life truths are represented by fixed stars, but falses by wandering stars, n. 1128. .. . : 348 OF THE PLANET JUPITEE. 51, 53 tliem, being desirous tlins to inspire them with heartfelt tran- quillity and delight. That tranquillity and delight with which they inspired my tilled my breast and heart very sensibly ; at the same time there was a removal of all evil lusts and anxiety concerning things to come, which cause unquiet and disturbance, and excite various commotions in the mind. Hence was dis- coverable the nature and quality of the life of the inhabitants of the earth Jupiter; foi* the disposition of the inhabitants of any earth may be known by the spirits who come thence, inasmuch as every one retains his own proper life after death, and con- tiuues to live it when he becomes a spirit. It was very observ- able that they had a state of blessedness or happiness still more interior, which was manifest from this circumstance, that their interiors were perceived not to be closed, but open to heaven ; for in proportion as the interiors are more open to heaven, in the same proportion they are tlie more susceptible of receiving Di- vine Good, and thereM'ith blessedness and interior happiness. The case is altogether otherwise with those who do not live in the order of heaven : the interiors with such are closed, and the exteriors open to the world. 52. It was further shown me what sort of faces the inhabit- ants of the earth Jupiter had : not that the inhabitants them- selves appeared to me, but that the'spirits appeared with faces similar to what they had during their abode on tlieir earth. But previous to this manifestation, one of their angels appeared be- hind a bright cloud, who gave permission ; and instantly two faces were presented to view. They were like the taces of the men of our earth, fair and beautiful ; sincerity and modesty seemed to beam forth from them. During the presence of the sjjii-its ot Jupiter, the faces of the men of our earth appeared less than nsual, which circumstance was owing to this, that there M-as an influx from those spirits of the idea which they had concerning their own faces as being larger ; ibr they believe, during their abode in their earth, that after their decease their faces will be larger and of a round shape ; and whereas this idea is impressed on them, it consequently remains with them, and when they become spirits they appear to themselves as having larger faces. The reason why they believe that their faces will be larger is, because they say that the face is not body, inasmuch as through it they see, hear, speak and manifest their thoughts ; and whereas the mind is thus transparent through the face, they hence form an idea of the face as of mind in a form ; and inasmuch as they know that they shall become wiser when they cease to live in the body, theretbre they believe that the form of the mind or the face will become larger. They believe also that after their decease they will perceive a lire which will communicate warmth to their faces. This oelief takes its rise from hence, that the wiser amongst them know that Are in a spiritual sense signifies 34y. 52 — 54 ON THE eaktiis in the universe. love, and that love is tlie fire of life, and that tlie angels have life from this fire ' Such of them also as have lived in celestial love have their wishes herein gratified, and perceive a warmth in the face, and at the same time the interiors of the mind are kindled with love. It is on this account that the inhabitants of that earth freqnently wash and make clean their faces, and also care- fully secure them from the sun's heat. They use a covering for the head, made of the bark of a tree of a bluish color, which serves as a shade for the face. Concerning the faces of the men of onr earth, which they saw through my eyes,y they said that they were not handsome, and that the beauty which they had consisted in the external skin, but not in the fibres derived from what is internal. They were surprised to see the faces of some full of warts and pimples, and in other respects deformed, and said that they have no such faces amongst them. Some of their faces retained a smiling cast, viz. such as were of a cheerful and smiling habit, and such as were a little prominent about the lips. 53. The reason why the faces which were prominent about the lips retained a smiling cast, was, because the chief part ot their discourse is eft'ected by the face, and especially by the region about the lips, and also because they never use deceit, tliat is. never speak otherwise than they think, the consequence of which is, that they use no restraint in regard to the face, but let all the features and fibres have free play. The case is other- with those who from their childhood have been practised in deceit. The face is thereby contracted from within, to prevent the inward thoughts from being manifested ; neither has it free play from without, but is kept in readiness either to put itself forth or to contract itself, according to the suggestions of craft and cunning. The truth of this may appear from an examina- tion of the fibres of the lips, and of the parts thereabouts ; for the series of fibres in those parts are manifold, complex, and in- terwoven together, being created not only for the purposes of receiving and chewing the food, and of forming expressions of speech, but also of manifesting the ideas of the mind by their various configurations. 54. It was also shown me how the thoughts are expressed by the face : the aft'ections, which api)ei-tain to the love-principle are manifested by the features and their changes, and the thoughts in those*^ affections by variations as to the forms of X That firo in tlic Word signifies love in both senses, n. 934, 4906, 5215. That Fucrcd and ct'lcstial lire is Divine Love, and every affection which is of that love, n. 934, (i314, G832. That infernal fire is self-love and the love of the world, and every concnpiscence appertaining to tliose loves, n. 965, 1861, 5071, 6314, 6832, 7675, 10 "47. Tliat love is the fire of life, and that life itself is actually derived from tha lire, n. 4iH)(i, 5071, 6032. y Thai spirits and angels do not see the things of this solar wor^i. but that they aft«r through my eyes, n. 1881. 350 OF THE PLAl K'l JUPITER. 54 interior tliingt tlierein ; it is impossible to describe tliem fm-tlier. The inhabitants of tlie earth Jupiter use also vocal discourse, but it is not so loud as with us. One kind of discourse is an aid to the other, and life is insinuated into vocal discourse by that of the countenance, I am informed by the an^jels that the lirst discourse of all in every earth was effected by the face, and this fi'om two origins, the lips and the eyes. The reason why this kind of discourse was first in use is because the face was formed to express by its features all a man's thoughts and inclinations ; hence the face is called an effigy and index of the mind : a fur- ther reason is, because in the most ancient or primitive times man was influenced by a principle of sincerity, and cherished no thought, nor wished to cherish any, but what he was willing should beam forth visibly in his face : thus also the affections of tiie mind, and the thoughts therein originating, might be exhi- bited to the life, and in their fulness. Hereby likewise they were made visible, as several things united together in a form. This kind of discourse therefore excelled vocal discourse as much as the sense of seeing excels that of iiearing, or as tlie sight of a fine country excels a verbal description of it. Add to this, that such discourse was in agreement with the discourse of angels, with whom men in those times had communication ; and also that when the face speaks, or the mind by the face, the angelie discourse is exhibited with man in its ultimate natural form, but not so in verbal discourse. Every one also may conceive that the most ancient people could not at first practise verbal discourse, inasmuch as the expressions of vocal language are not infnsed immediately, but must have been invented, and applied to the things they were intended to express ; and this would require a coui-se of time to effect.^ So long as man continued to be influ- enced by a principle of sincerity and rectitude, so long also such discourse remained ; but as soon as the mind began to think one thing and speak another, which was the case when man began to lovehimself and not his neighbor, then verbal discourse began to increase, the face being either silent or deceitful. Hence the internal form of the face was changed, contracted itself, ac- quired stiftness, and began to be nearly void of life ; whilst the external form, inflamed" by the fire of self-love, appeared in the eyes of men as if it were alive ; for a want of life in the internal forms, which are hid underneath the external, does not appear before men, but is manifest to the angels, inasmuch as the latter see interior things. Such are the faces of those \yho think one thing and speak another ; for simulation, hypocrisy, cunning, anddeceit,which at this day are called prndence,have a tendency 1 That the most ancient people on this earth used to dii-course by the face an. lips, by lueaus of internal aspiration, n. GOT, 1118, 73G1. That the inhabitants o »onie other earths used t< discourse in 1 ke manner, n. 4799, 7359, 8248. 10.587.' CoDceraing the perfection and excellence of that discoiuse, n. 7360, 10,587 10,708 5i, 55 ON THE KAKTHS IN THE UNIVERSE. to produce sucli effects. But tlie case is otherwise in anotlierlife, where it is not allowable for the speecli and tlion<>lits to he at variance. Their variance also is there clearly perceived in eveiy single expression, and when it is perceived, the spirit who is found guilty, is separated from his associates, and lined. After- wards he is reduced by various methods to speak as he thinks, and to think as he wills, until his mind be one, and not divided. If he be a good spirit, he is reduced to a state of willing what is good, and of thinking and speaking what is true, from a prin- ciple of good ; and if he be an evil spirit, he is reduced to a state of willing what is evil, and of thinking and speaking what is false, from a principle of evil. Until this is effected, the good spirit is not elevated into heaven, nor is the evil one cast into hell ; and this to the end that in hell there may be nothing but evil and the false grounded in evil, and in heaven nothing but good and truth grounded in good. 55. I was further informed by the spirits from that earth, concerning various particulars relating to its inhabitants, as concerning their manner of walking, their food, and their hab- itations. With respect to their manner of walking, they do not walk erect like the inhabitants of this and of several other earths, nor do they creep on all four, like four-footed beasts ; but as they go along, they assist themselves with their hands, and alternately half elevate themselves on their feet, and also at eveiy thii-d step turn the face sideways and behind them, and likewise at the same time bend the body a little, which is done suddenly ; for it is thought indecent among them to be seen in any other point of view than with the face in iVont. In walking thus they always keep the face elevated as with us, that so they may look at the heavens as well as the earth. Holding the face downwards so as to see the earth alone, they call an accursed thing : the most vile and alyect amongst them give into this ]ial)it, but if they continue in it, they are banished the society. When they sit, they appear like men of our earth, erect as to the upper })art of the body, but they nsuall}' sit cross-legged. They are particularly cautious, not only when they walk, but also when they sit, to be seen with the face in iront, and not as to the back parts. They are also very M'illing to have their faces seen, because thence their mind a])pears ; for with them the face is never at variance with the mind, nor indeed have they power to make it so ; hence it evidently appears, on an interview with them, what dispositions they entertain towards all who are pre- sent, especially whether their apparent friendship be sincere or forced, for this they never conceal. These particulars were de- clared to me by their spirits, and confirmed by their angels. Hence also their spirits are seen to walk, not erect like others, but almost like persons swimming, a})})oaringto helj) themselves forward with their hands, and by turns to look around them. 852 OF TUB PLANET JUl'ITEK, 5C — 5S 56. They who live in their warm climates go naked, except about the loins ; nor are they ashamed of their nakedness, inas- inncli as their minds are chaste, loving none but such as they are in conjngial connection with, and ablK>rring adultery. They were very much surprised at tlie spirits ofonr earth, who on hear- ing of their method of walking, and also that they were naked, made a joke of it, and gave way to lascivious thoughts, without attending at all to their heaveidy life. They said that this was a proof that things corporeal and terrestrial were of more concei'n to them than heavenly things, and that things of an indecent nature had place in their minds. Tliose spirits of our earth were told that nakedness gives no occasion either of shame or of scandal to such as live in cliastity and a state of innocence, but only to such as live in lasciviousness and immodesty. 57. When the inhabitants of that earth lie in bed, they tni'n their faces forward, or towards the chamber, but not backward, or towards the wall. This was told me by their spirits, who as- signed also the reason for their so doing,viz. that they believe that in turning the face forward they turn it to the Lord, but if they turn it backward they avert it from the Lord. I have some- times obsei'ved, in regard to myself, M'hilstl was in bed, such a direction of the face ; but never knew before whence it was. 58. They take delight in making long meals, not so much for the pleasure of eating as for the pleasure of discoursing at such times. Whilst they sit at table, they do not sit on chairs or gtools, nor upon an elevated tuif, nor yet upon the bare ground ; but on the leaves of a certain tree. They were not willing to tell of what tree the leaves were ; but when I guessed at several, and at last named the leaves of the tig-tree, they affirmed tluit to be the tree. They said moreover that they did not dresa their food with any view to gratify the palate, but chiefly with a view to wholesomeness, and that the food which was whole- some was also savory. In a conversation which took place amongst the spirits on this subject, it was urged that it would be well for man to prepare his food according to this rule, fi>i by so doing he would show his attention to the health of his mind and body at the same time ; whereas, when the gratifica- tion of the palate is the chief thing attended to, the bodily health is frequently lost thereby, at least loses much of its inward vigor ; and consequently the mind also is affected, inasmuch as the exertions of the mind depend on the interior state of the re- cipient bodily parts, as seeing and hearing depend on the state of the eye and ear. Hence the madness of supposing that all the delight of life consists in luxurj^ and pleasurable indulgences : hence also comes dulness and stupidity in things which require thought and judgment, whilst the mind is disposed only for the exertions of cunning and contrivance I'especting bodily and worldlv things. Hereby nian acquires a brutal image and liko- i '23 1 .,Sa3 58 61 ON THE EAllTUS IN TllK UNTVERSK. iiess, and tlierefore such persons are not impro])erly compared -\vitli brutes. 59. Tlieir habitations were also shown me. They are low, and constructed of wood, but within they are coated over with bark of a palish blue color, the walls and ceiling being spotted as with small stars, to represent the heavens ; for they are fond of thus pictui-ing the visible heavens and stars in the insides of their houses, because they believe the stars to be the abodes of angels. They have also tents, which are round above, and strerched out to a considerable length, spotted likewise -within wath little stars in a blue plane ; in these they betake them- selve in the middle of the day, to prevent their faces suffering from the heat of the sun. They are very attentive to the con- struction, neatness, and cleaidiness of these their tents : they have also their meals in them. 60. When the spirits of Jupiter saw the horses of this earth, the horses appeared to me of a less size than usual, although they were tolerably robust and large. This was in consequence of the idea of those spirits concerning the horses they saw. They said that they also had horses amongst them, but of a much larger size, and that they were wild, running at large in the woods, and that when they cajne in sight, the inhabitants are terrified, although they never suffer any hurt from them. They added, that the fear of horses is innate oi- natural to them : this led me to a consideration of the cause of that fear, and it seemed to be grounded in the spiritual signification of horses; for a horse in a spiritual sense signifies the intellectual jji-inciple formed ofscientifics,^'^^ and inasmuch as the inhabitants of Jupi- ter are afraid of cultivating the intellectual pi-inciple by w(_)rldly sciences, hence comes an influx of the fear of horses. That they pay no attention to scicntifics, which appertain to linman erudition, will be seen presently, 61. The spirits of the earth Jupiter are not wiliing to asso- ciate with the spirits of our earth, because they differ both in minds and manners. They say that the spirits of our earth are cunning, and that they are prompt and ingenious in the con- trivance of evil ; and that they know and think little about what is good. Moreover, the spirits of tiie earih Jupiter are much wiser than the spirits of our eartii. They say also of our spirits, that they talk much and think little, and thus that they are not capable of an interior perception of many things, not even of what is good ; hence they conclude, that the men of our earth are extei-nal men. On a time also it was permitted the spirits of our earth, by their wicked arts, to act upon and infest the spirits of Jupiter who were with me. The latter endured such action aa That horse signlfieB the intellectual principle, n. 27C0— 27G2, 3217, 6321, i'VH^. C4U0, 6534, 7024, bUG, 8148. And tlia', the white horse in the Revelation signitifi* the underi^tanding of the Wu'd, u. 2760. OF TUK I'LANET JLl'lTKK. 61 for a considerable time, but at ]en2:tli confessed tliat tl.ey could endure no longer, and that tliej believed it impossible for woi'se spirits to exist, inasmucli as tliej perverted their imagination and also their thoughts in such a manner that tliey seemed to themselves as it were bound, and that they could not be extri- cated and set at liberty without Divine aid. Whilst I was reading in the Word some passages concerning our Saviour's passion, certain European spii'its infused dreadful scandals, with intent to se'duce the spirits of Jupiter. Inquiry was made who tliej were, and what had been their profession in the world, and it was discovered thatsome of them had been preachers; and that tlie greater part were of those wlio call themselves of the Lord's society, or Jesuits. I said that they, during their abode in the world, by their preaching concerning the Lord's passion, were able to move the vulgar to tears. I further added what was the cause of the difference between what they appeared to be in tlie world, and what they were at present, viz. that in the world their thouglits and their words were at variance, consequently they entertained one opinion in their hearts, and professed ano- ther with their lips, but that now they are not allowed to speak under such disguise, for in becoming spirits they are compelled to speak in all respects as they think. The sj)irits of Jupiter expressed the utmost astonishment at hearing of such variance between men's interiors and exteriors, and that they were able to think one thing and say another, which to themselves (viz. the spirits of Jupiter) was impossible. They were surprised also, when they were informed that great numbers who are from our earth become angels, and that such are in heart altogether different from the above spirits ; for they imagined at that in- stant that in our earth all were like the spirits then present ; but they were informed that there are not many of such a character, and that there are also some whose thoughts are under the in- fluence of goodness, and not of evil like the above, and that all whose thoughts are under the influence of goodness become angels. To convince them that this was the case, there came choirs out of heaven, consisting of angels from our earth, one choir after another, who together with one voice and in harmo- nious concert glorified theLord. Those choirs aflected tlie spirits of Jupiter who were present with such delight, that they seemed to themselves to be caught up as it were into heaven : the glori- fication by the choirsi'^ lasted about an hour. It was given me to perceive sensibly a communication of the delights occasioned bb That it is called a chorus or choir when several spirits speak together aud unanimously, concerning which see n. 2595, 2596, 3350. That in their speech there is an harmonious agreement, concerning which see n. 1(J48, 1G49. That by choirs in another life there is a preparation for an introduction to unanimity, u 5182. 355 CI, 02 ON TIIK KAinilS IN TllK UMVKRSE. thereby. The spirits of Jupiter said tliat tliey would relate Avliat had happened to the other spirits tVom their earth who were in other parts of the spiritual world. 62. The inhabitants of the earth Jupiter make wisdom to consist in thinking well and justly on all occurrences in life. They imbibe this wisdom from their parents at an early age, and it is successively transmitted to posterity, receiving an increase in each generation from the love thereof, in consideration of its having been the wisdom of their forefathers. They are alto- getlier unacquainted with the sciences, such as are cultivated in our earth, nor have the_y any desire to be acquainted with them. They call them shades, and compare them to clouds which in- tercept the light of the sun. This idea concerning the sciences they have conceived, in consequence of some spirits from our earth boasting that they were wise by reason of their skill in the sciences. The spirits from our earth who thus boasted were such as made wisdom to consist in things appertaining merely to the memory, as in languages, especially the Hebrew, Greek, and Latin, in a knowledge of all important j)articulai'S respecting the learned .world, in criticism, in bare experimental discoveries, and in terms, particularly such as are philosophical, with other things of a like nature, not using such things as means leading to wisdom, but making wisdom to consist in the things them- selves. Such persons, inasmuch as they have not cultivated their rational facult}' by the sciences, as hy means leading to wisdom, have little perception in another life ; for they see only in terms, and from terms, in which case those tilings are as clots and clouds obstructing the intellectual sight (see above, n. 38) ; and they who have been vain and conceited by reason of their eru- dition thus grounded, have still less perception ; but they who liave used the sciences as means of in validating and annihilating the things appertaining to the church and to faith, are found to have totallydestroyed their intellectual principle, in consequence whereof they see in the dark like owls, mistaking what is false for what is true, and M'hat is evil for what is good. The spirits of Jupiter, from the conversation they had with such, concluded that the sciences occasion a shade in the intellect and tend to make it blind. But they were informed that on our earth the sciences are means of opening the intellectual sight, which sight is in the light of heaven ; but inasmuch as there is a i>re valence of such things as appertain to the mere natural and sensual life, therefore the sciences to the men of our earth are means of be- coming unwise, or of confirming them in favor of nature against Divine agei/cy, and in favor of the world against heaven. They were further informed that the sciences in themselves are spiritual riches, and that they who })ossess them are like those wlio possess worldly i-iches, which in like manner are 356 OF THE TLANET JUPITER. 62 64 moans whereby man may do service t: liimself, his neighbor, and his oniitry, and whereby also he may do mischief; more- over, that they are like dress, which serves for use and orna- ment, and also for the nouiishing of pride and vanity, as in the case of those who wonld be honored for their fine clothes. This was perfectly intellig'ible to the spirits of Jupiter ; but they M-ere sui'prised at the inhabitants of our earth, that, being hien, they should rest in means, and prefer things leading to wisdom before wisdom itself; and that they should not see, that to im- merse the mind in such things, anei not to elevate it above them, was to becloud and blind it. 63. A certain spirit at that instant, rising fron:i the lower earth, came to me, and said that he had heard what I had been discoursing upon with other spirits, but that he did not under- stand at all what was said concerning s])iritual life and the light thereof. He was asked whether he was willing to be instructed on that head. He said that he did not come with any such in- tention : hence it was given me to conclude that he would not comprehend wdiat might be said on the subject. He was exceed- ingly stupid ; yet it was declared by the angels, that during his abode in the world, he was much celebrated for his learning. He was cold, as was manifestly perceived from his breathing, which was a sign of an illumination merely natui-al, and of none spiritual, consequently, that by the sciences he had not opened but closed his way to the light of heaven. 64. Inasmuch as tlie inhabitants of the earth Jupiter procure intelligence for themselves by a way different from that of the inhabitants of our earth, and are moreover of a difterent genius and temper as grounded in the life, therefore they cannot abide long together, but either shun or remove each other. There are spheres, which may be called spiritual spheres, which con- tinually flow forth, yea, overflow from every spirit; they flow from the active principle of the affections and consequent thoughts, thus from the life itself. '^'^ All consociations in another life are regulated according to these spheres ; those which agree beino; joined together according to their agreement, and those which disagree being separated according to their disagreement. The spirits and angels, who are from the eai'th Jupiter, in the Grand Man have relation to the imaginative principle of THOUGHT, and consequently to an active state of the interior parts ; but the si)irits of our earth have relation to the various functions of the exterior parts of the body, and when these are desirous to have dominion, the active or imaginative principle cc That a spiritual sphere, which is the sphere of the life, flows forth and over- flows from every man spirit, and angel, and encompasses them about, n. 4464, 5179, 7454. That it flows forth from the life of their affections and consequent thoughts, n. 2489, 4404, C20(). That in another life consociations and also dissoci ationa are regulated acccrdiug to sph'res, n. 6206, 9606, 9607, 10,312. 357 65 ON THE EARTHS IN THE UNIVEKSE. of tlioiigl.t from tlie interior cannot flow in : hence come the oppositions between the splieres of the life ol each. 65. As to what concerns their Divine worship, 't is a prin- cipal characteristic thereof, that they acknowledo;e our Lord as the Snprenie, wlio governs heaven and earth, calling Tlim the ONL^' Lord ; and inasinnch as they acknovvdedge and worship Him during their life in the body, they hence seek Him after death and find Him ; He is the same with our Lord. They were asked, whether they know that the only Lord is a Man. They re- plied that they all know that He is a man, because iu their world He has been seen by many as a Man ; and that He in- structs them concerning the truth, preserves them, and also gives eternal life to those who worship Him from a principle of good. They said further, that it is revealed to them from Him how they should live, and how believe ; and that what is re- vealed is handed down from parents to children, and hence there flows forth doctrine to all the families, and thereby to the whole nation which is descended from one father. They added, that it seems to them as if they had the doctrine written on their minds, and they conclude so from this cii'cu instance, be- cause they perceive instantly, and acknowledge as of them- selves, whether it be true or not what is said by others con- cerning the life of heaven in man. They do not know that their only Lord was born a man on our earth ; they said that it is of no concern to them to know it, only that He is a Man, and governs the universe. When I informed them that on our earth He is named Christ Jesus, and that Christ signities Anointed or King, and Jesus, Saviour, they said that they do not worship Him as a king, because king suggests the idea of what is worldly, but that they worship Him as a Saviour. On this occa- sion a doubt was injected from the spirits of our earth, whether their only Lord was the same with our Lord ; but they removed it by the recollection that they had seen Him in the sun, and had acknowled<»:ed that it was He Himself whom tliev saw on their eai'tli (see above, n. 40). On a time also, the spirits ot Jupiter who were with me were seized with a momentary doubt v/hether their only Lord was the same with our Lord ; but this doubt, which was instantaneously injected, was also instanta- neously dispersed. It was suggested by an influx from some spirits of our earth ; and what surprised me much on this occa- sion, the spirits of Jupiter were so ashamed of themselves for having doubted herein, though but for a moment, that they requested me not to publish it, lest they should be charged with any incredulity, when yet they ware now convinced of the truth more than others. They were most exceedingly alFected and rejoiced when they heard it declared that the only Lord is alone Man, and that all have from Him what entitles them to be called men ; but that they are only so far men as they are imagcts of 358 OF THE i'LANET JUFITEK. 65 — 68 Him, tluit is, as tliey love Him, and love their neighbor, con- sequently, as they are principled in good ; for the good of love and faith is an image of the Lord, 66. There were with me some spirits of the earth Jupiter, while I was reading the seventeenth chapter in Joim, concern- ing the Lord's Love, and concerning His Gloritication; and wlien they heard the contents, a holy iniiuence seized them, and they confessed that all things therein were Divine. But at that instant, some spirits of our earth, who were infidels, suggested various scandals, saying that He was born an infant, lived as a man, appeared as another man, was crucitied,wit]i other circumstances of a like nature. The spirits of the earth Jupiter, however, paid no attention to tliese suggestions. They said that such are th3ir devils, whom they abhor ; adding, that nothing of a celes- tial principle has any place in their minds, but only an earthly principle, which they called dross; and which they said they had discovered from this circumstance, that when mention was made of going naked on their earth, obscene ideas immediately occupied their thoughts, and they paid no attention to their celestial life, which was also spoken of at the same time. 67. The clear perception which the spirits of Jupiter have concerning spiritual things, was made manifest to me from their manner of representing how the Lord converts depraved atfections into good atfections. They represented the intellectual mind as a beautiful form, and impressed upon it an activity suitable to the form answering to the life of afiection. This they executed in a manner which no words can describe, and with such dexterity that they were commended by the angels. There were pi'e.sent on this occasion some of the learned from our earth, who had immersed the intellectual principle in scientitic terms, and had thought and written much about form, about substance, about materiality and immateriality, and the like, without ap- plying such things to any use : these could not even compre- hend that representation. 6S. Tliey are exceedingly cautious on their earth, lest any one should fall into wrong opinions concerning the only Lord ; and if they observe that any begin to think not rightly con- cerning Him, they first admonish, then use threats, and lastly deter by punishment. They said that they had observed, if any such wrong opinions insinuate themselves into any famil3',thai family is taken from amongst them, not by the punishment of death inflicted by their fellows, but by being deprived of respi- ration, and consequently of life, by spirits, when they have tirst threatened them with death : for in that earth spirits speak with the inhabitants, and chastise them if they have done evil, and even if they have intended to do evil, of which we shall say more presently. Hence if they think evil concerning the only Lord, and do not repent, they are threatened with deatU. 359 68 70 ON THE EARTHS IN THK IINIVKKSE. In this manner tlie worsliip of the Lord, who to the inhabitants of that earth is tlie Snprenie Divinity, is preserved pure. 69. They said that they have no particuhir days, set apart for Divine worship, but _^ that every morning at sun-i-ise, and every evening at sun-setting, tliey perform holy worship to tlieir only Lord in their tents ; and that they also sing psalms after their manner. 70. I was further informed, that in that earth there are also some who call themselves saints, and who command their ser- vants, of wliom they wish to have great numbers, to give them the title of lords, threatening them with pnnishment if they omit it. They likewise forbid their servants to adore the Lord of the universe, saying that themselves are lords-mediators, and that they will present the supplications of others to the Lord of the universe. They call the Lord of the universe, who is our Lord, not oidy the Lord, as the rest do, but the Supreme Lord, by reason that they call themselves also lords. The sun of the world they call the Face of the Supreme Lord, and believe that His abode is there, wherefore they also adore the sun. The rest of the inhabitants hold them in aversion, and are unwilling to converse with them, as well because they adore the sun as be- cause they call themselves lords, and are worshiped by their servants as mediatory gods. There was shown me by spirits the covering of their head, which was a tufted cap of darkish color. In the other life such appear to the left in a certain al- titude, and there sit as idols, and for some time are also wor- shiped by the servants who have attended upon them, but are afterwards held in derision by the same servants. What sur- prised me was, that their faces shine there as by the light of a lire, which is in consequence of their having believed that they were saints ; but notwithstanding this tiery appearance of their faces, they are nevertheless cold, and have an intense desire to be made warm. Hence it is evident that the lire, whereby they seem to shine, is the tire of self-love, and a false lire. Li order to make themselves warm, they seem to themselves to cut wood, and whilst they are thus employed, there appears under- neath the wood something of a man, whom at the same time they attempt to strike. This appearance is in consequence of their attributing to themselves merit and sanctity ; for all who do so in this life seem to themselves in another life to cut wood, as was the case likewise with some sj)irits from our earth, who have been s})oken of elsewhere. For the further illustration of this subject, I shall here adduce what has been experimen- tall}'^ made known to me : " In the lower earth beneath the soles of the feet, are those who have placed merit in their good deeds and works. Several of them appear to themselves to cut wood. The place where they are collected is very c^ )ld, and they eecm to themselves to acquire warmth by their labor. I have 360 OF THE PLANET JUPITER. 70—72 also discoursed with tliein, and it was given me to ask tliein whether tliey had any inclination to leave that place. Tliey i-eplied that as yet they had not merited it by their labor. When that state however is finished and past, they are taken away thence. All sncli spirits are in a mere natural state, inasmuch as iu the desire of mei'iting salvation there is nothing of a spiritual principle, such desire originating in self, and not in the Lord. Moreover such prefer themselves above others, and in some cases despise othei's ; and if in another life they do not receive more bliss than others, they have indignation against the Lord, where- fore whilst they are cutting wood, it appears as if somewhat of the Lord was underneath the wood. This is in consequence of their indignation. "'^<* 71. It is common in the earth Jupiter for spirits to discourse with the inhabitants, to instruct them, and also to chastise them if they have done evil ; on w^hich subject I wish to be more particular, as several things were related to me by their angels concerning it. The reason why spirits in that earth dis- course Avith men is, because they think much about heaven and a life after death ; and because respectively they are little soli- citous about the present life ; for they know that they shall live after their decease, and in a happy state according to the state of their internal man, formed in the world. To discourse with spirits and angels was also common on this earth in ancient times, and for the same reason, viz. because they then thought much of heaven and little of the world. But that living com- munication with heaven in process of time was closed, as man from internal became external, or what is the same thing, as he began to think much about the world and little about heaven ; and especially when he ceased to believe in tlie existence of heaven or hell, and that in himself there was a spiritual man which would live after death ; for at this day it is believed that the body lives by a virtue of its own, and not by virtue of its spirit; wherefore unless man now entertained a belief that he should rise again with his natural body, he would have no belief at all about the resurrection. 72. As to what particularly^ concerns the presence of spirits with the inhabitants of Jupiter, there are some spirits who chjistise, some who instruct, and some who rule over them. The spirits who chastise apply themselves to the left side, and incline themselves towards the back, and when they are there, they press forth from man's memoiy all that he has done or riri That the Lord alone has merit and righteousness, n. 9715, 9975, 9979, 9981, 9982. That such as place merit in their works, or wish to merit heaven by their good deeds, in another lil'e wish to be served, and are in no wise contented, n. G392. Tliat they despise their neighbor, and are angry at the Lord Himself, il" they do not receive a reward, n. 9970. What their lot is in another life, n. 942, 1774, 1877, 2027. That they are of those who in the lower earth appear to cut wood. u. Ulii, 4943. 361 {■2, 73 ON THE P:ARTIIS lis THE UNIYEKSE. thonglil , for tills is an easy thing to spirits, inasmnch as when they come to man, they enter into all his memory.' If tliey find that lie has done evil, or has thonght evil, they reprove him, and also chastise him by pain in the joints of his feet or hands, or abont tlie region of the belly ; this also spirits can effect with mnch dexterity when they are permitted. On the approach of such spirits to man, he is struck with horror attended with fear, and hence he is aware of their coming. Fear may be excited in any person by evil s])irits, on their ajiproach, especially by those who during their abode in the world have been thieves and robbers. In order that I might know how those spirits act when they come to a man of their own earth, it was permitted that such a spirit should also come to me. When he was near, horror attended with fear manifestly affected me, yet it was not an interior but exterior horror, because I was aware of the spirit from whom it proceeded. He was also seen by me, and appeared as a darkish cloud with moveable stars in it : (move- able stars signify falsities, but fixed stars truths"). He applied himself to my left side towards the back, and likewise began to reprove me on account of things done and thonght, which he produced from my memory, and also interpreted unfavorably ; but he was checked by the angels. When he perceived that he was with a man who did not belong to his own earth, he began to discourse with me, saying that when he came to any man he knew all and singnlar the things wdiich the man was doing and thinking ; also that he severely reproved him, and likewise chastised him by various pains. At another time again such a chastising spirit came to me, and applied himself to my left side below the middle of the body, like the foi-mer, and also desired to punish me ; but he likewise was restrained by the angels. lie showed me however the kinds of punishment which they are permitted to inflict on the men of their earth, if they do evil, or intend to do evil. Besides pains of the joints, they cause also a painful compression abont the middle of the belly, which seems as if it ])roceeded from a tight shai'p belt ; likewise a cessation of respiration at times even to apjiarent sulibcation. Another kind of [)unishment is that of prohibition, whereby the person punished is forbid eating anything but bread for a time. Lastly, death is denounced in case the offender does not cease from his evil acts and intentions, and at the same time he is deprived of all satisfaction arising from the com]>any of his wife, liis children, and associates. Grief is also insinuated on such occasions by reason of such deprivation. 73. The s])irits mIio instruct, ajiply themselves also to the left side of t/\e persons instructed, but more to the front. They reprove likewise, but mildly, and presently teach them liow they ought to live. They appear also of a darkish hue, yet not like clouds as the former, but as if they were clad in sackcloth. 362 OF THE PLANKT JUl'ITKR. 73 — i6 Tliese are called instructors, but tlie former chastisers. When the instructing spirits are present, angelic spirits are present also, sitting close to the head, and tilling it in a peculiar man- ner. Tlieir presence likewise is perceived there like a mild and gentle aspiration ; for they are afraid of man's perceiving the least pain or anxiety from their approach and inilux. They govern the chastising and instructing spirits, preventing the former from putting man to more pain than is permitted by the Lord, and prompting the latter to teach what is true. During the time that a chastising spirit was with me, there were pre- sent also angelic spirits, who kept my ct»nntenance in a con- stant smile and cheerfulness, and the region about the lips prominent, and my mouth a little open. This the angels easily eifect by influx, w^iien it is permitted of the Lord. They said that with the inhabitants of their earth, they induce such a countenance when they are present. 74. If man, after chastisement and instruction, again does evil, or thinks to do evil, and does not check himself by the precepts of truth, when the chastising spirit returns, he is punished more severely ; but the angelic spirits moderate the punishment according to the intention in what was done, and according to the will princij)le in what was thought. Hence it may appear, that their angels who sit at the head, exercise a species of judicatory' power over man, inasmuch as they permit, moderate, restrain, and operate by influx ; but it was declared, that they do not judge, but that the Lord alone is Judge, and that from Him into them flow all things which they enjoin to the chastising and instructing spirits, and that it appears as if it was from them. 75. Li the earth Jupiter, spirits speak with man, but man in his turn does not speak with spirits, only these words when he is instructed, — I will do so no move : nor is it allowed him to tell any one that a spirit has spoken with him, tV)r if he does this, he is afterw^ards punished. Those spirits of Jupiter, when they w'ere with me, supposed at flrst that they were with a man of their own earth ; but when I spake with them again, and when they perceived that I had thoughts of publishing what passed between us, and th»s of telling it to others, and that it was not allowed them either to chastise or instruct me for so doing, the}^ then discovered that they were with a stranger, 76. There are two signs which appear to those spirits during their abode with man : they see an elderly man [virum] of a fair countenance, which is a sign to them to speak nothing but what is true, and to do nothing but what is just; they see also a face in a w'indow, which is a sign to them to depart thence. Such an elderly man also appeared to me, and likewise a face was seen in a window, and on seeing the face those spirits immediately departed from me. 363 77 79 ON THE EARTHS IN THE UNIVERSE. 77. Besides the spirits above mentioned, there are also spirits who suggest contrary persuasions. These are tliey who, during their abode in the workl, were banished from the society of the rest on account of their wickedness. When they approacli, there appears as it were a flying lire, which passes downwards near the face. They phice themselves beneath near man's back parts, and speak thence towards the upper parts. What tliey say is directly contrary to the instructions which tlie in- structor spiiit gave from the angels, and is to this purport, that they need not live according to instruction, but according to their own will and pleasure, without any c]i,eck or restraint. They generally make their approach as soon as the former S{)irits are departed ; but the men on that earth are aware who and what those spirits are, and therefore are unconcerned about them. Nevertheless they are taught hereby wiiat is evil, and consequently what is good ; for by evil is learnt what good is, the quality of good being discerned by its opposite, because all perception in every case is according to reflection, in relation to diflerences and distinctions suggested by opposites, in various manners and vai'ious degrees. 78. The chastising and instructing spirits do not approach those Mdio call tliemselves saints and lords-mediators (concern- ing whom see above, n. 70), because tliese do not suft'er them- selves to be instructed, nor are amended by discipline, being inflexible in consequence of being under the influence of self- love. The chastising and instructing spirits say, that they dis- cern sucli by their coldness, and that when they perceive cold they depart from them. 79. There are also spirits amongst those from the earth Jupiter whom they call sweepers of chimneys, because they appear in like garments, and likewise with sooty faces. Who they are, and what is their nature and quality, I shall also de- scribe. One of these spiiits came to me, and anxiously requested that I would intercede for him to be admitted into heaven. He said that he was not conscious of having done any evil, only that he had reprimanded the inhabitants of his earth, and that after reprimanding, he instructed them. He ap])lied himself to my left side, a little lower than the eli)ow, andsj)ake as it were with a divided faith. He had also the power of exciting pity. But all I could say in reply was, that it was not in my power to help him, for that all help was from the Lord alone ; nor could I intercede for him, because I did not know whether it was useful or not ; but that if he was deserving, he might have hope. At that instant he was remanded back amongst some upright spirits from his own earth ; but tlie}^ said that lie could not be in consort with them, because he ditt'ered in quality. Still how- ever he requested with an intense desire tc be let into heaven, and in consequence thereof he wiis introduced to a society of 36i OF THE PLANET J [J PITER. 79, 80 upright spirits of this earth ; out these also dechired that he could not abide with them. He was likewise of a black color in the light of heaven; but he himself said that he was not a black color, but of a darkish brown. I was informed that those are such at iirst who are afterwards received amongst those who constitute the province of the seminal vessels in the Grand Man, or heaven ; for in those vessels the semen is collected and is encompassed with a covering of suitable matter iit to preserve the prolific principle of the semen from being dis- sipated, but which may be put off in the neck of the uterus, that thus what is reserved within may serve for conception or the impregnation of the ovulum ; hence also that seminal matter has a strong tendency and as it were a burning desire to put itself off, and leave the semen to accomplish its end : somewhat similar to this appeared likewise in this spirit. He came again to me, in vile i-aiment, and again said that he had a burning desire to be admitted into heaven^ and that now he perceived himself to be qualified for that purpose. It was granted me to tell him that possiblj^ this was a token that he would shortly be admitted. At that instant the angels called to him to cast off his raiment, which he did immediately with inconceivable quick- ness, from the vehemence of his desire ; whereby was represented what is the nature of their desires who are in the province to which the seminal vessels correspond. I was informed that such, when they are prepared for heaven, are stripped of their own garments, and are clothed with new shining i-aiment, and become angels. They are likened unto caterpillars, which having passed through that vile state of their existence are changed into nymphs, and thus into butterflies; in which last state they are gifted with new clothing, and also with wings of various colors, as blue, yellow, silver, or golden. At the same time they have liberty to fly in the open air as in their heaven, and to celebrate their marriage, and to lay their eggs, and thus to provide for the propagation of their kind ; and then also sweet and pleasant food is allotted them from the juices and odors of various flowers. 80. Hitherto nothing has been said concerning the nature and quality of the angels who are from the earth Jupiter ; for they who come to the men of their earth, and sit at the head (concerning whom, see n. 73), are not angels in their interior lieaven, but are angelic spirits, or angels in their exterior hea- ven; and inasmuch as the nature and quauty of the former angels have been made known to me, I shall here relate what has been discovered on that subject. A certain spirit belonging to those of the earth Jupiter, wlio inspire terror, approached to my left side beneath the elbow, and thence spake to me ; but his speech was harsh, nor were his expressions very distinct, so that 365 !^0, '^l ON THE KARTHS IN THE UNIVEKSE. I was obliged to wait some time before I could collect his mean- ing. And whilst he was speaking, he injected somewhat of terror, admonishing me hereby to give a kind reception to the angels wiien the}^ came : but it was given me to reply, that this did not depend npon myself, for that all were received by me ac- cording to what they were in themselves. Presently the angels of that earth approached, and I was permitted to perceive from their discourse that they diftcred altogether from the angels of our earth ; for they did not discourse by verbal expressions, but by ideas which diffused themselves through every part of my interiors: and hence also they had an inilux into the face, so rliat the face concurred in every particular, beginning from the lips, and proceeding towards the circumference in every direc- tion. The ideas which were instead of verbal expressions, were discrete, but in a small degree. Afterwards they discoursed with me by ideas still less discrete, so that scarce anything ot interstice was perceivable. It appeared in my perception like the meaning of verbal expressions with those who attend only to the meaning abstracted from the expressions. This discourse was more intelligible to me than the former, and was also more full. Jt flowed, in like manner as the former, into the face ; but the influx was more continuous according to the quality of the dis- course ; it did not, however, begin as the former, from the lips, but from the eyes. Afterwards they discoursed in a manner still more continuous and full ; and then the face could not concur by a suitable motion, but the influx was made sensible on the brain, which was acted upon in like mannei-. Lastly, they discoursed so, that the discourse fell only on the interior intellect; its volubility was like that of an attenuated atmo- sphere. I was made sensible of the influx, but not distinctly of the particulars discoursed on. Tiiese several kinds of discourse may be compared with dift'erent fluids, — the iirst kind wdth fluent water, the second with water more attenuated, the third with the atmospherical air, and the fourth with attenuated air. The spirit above mentioned, who was on the left side, sometimes in- terrupted the discourse, admonishing me particularly to behave 'modestly with his angels ; lor there were attendant spirits from our earth who suggested things which gave displeasure. Pie said that he did not understand at flrst what the angels discoursed about, but that he did afterwards when he removed to my left ear. Then also his speech was not harsh as before, but like that of other spirits. 81. I afterwards discoursed with the angels concerning Bome extraordinary particulars on our earth, especially concern- ing the art of ])rinting, concerning the Holy Word, and concern- ing the doctriruils of the church derived from the Word ; and I informed them that the Word and the doctrinals of the church &66 OF THE PLANET JUPITER. 81 81 were printed and pablislied, and were tlms learnt. They won- dered exceedingly that things of such a nature could be made public by writing and printing. 82. I was allowed to see how the spirits of that earth, when they are prepared, are taken up into heaven, and become angels. On such occasions there appear chariots and bright horses as of tire, by which they are carried away in like manner as Elias. The reason of this appearance of chariots and bright horses as of tire is, because thus it is represented that they are instructed and prepared to enter heaven, inasmuch as chariots signity the doctrinals of the church, and bright horses signify an enlight- ened understanding.*^ 83. The heaven into which they are carried away, appears on the right to their earth, consequently separate from the hea- ven of the angels of oui- earth. The angels who are in that heaven appear clothed in shining blue raiment spotted with little stars of gold, and this by reason of their having loved that color in the world, and having believed also that it was the ver3'- essential celestial color, and especially because they are principled in such good of love as that color corresponds to.ff 8-i. There appeared to me a bald head, but only the upper part thereof, which was bony ; and I was told that such an appeai'ance is seen by those who are to die witliin a year, and that they instantly prepare themselves. The inhabitants of that earth do not fear death, except on this account, that they leave their conjugial partner, their children, or parents, for they know that they shall live after death, and that in dying they do not qnit life, because they go to heaven ; wherefore they do not call it dying, but being heaven-made. Such amongst them as have lived in true conjugial love, and have taken such care of their children as becomes parents, do not die of diseases, but in tranquillity as in sleep ; and thus they emigrate from the world to heaven. The age to which the inhabitants live is, on an average, about thirty years, estimated according to years on our earth. It is by the providence of the Loi'd that they die at so earl}' an age, lest their numbers should increase be^'ond what that earth is capable of supporting ; and whereas, when they have fultilled those years, they do not suffer themselves to ee That chariots signify the doctrinals of the church, n. 2760. 5321, 8213. That horses sianify the intellectual principle, n. 27tiO, 2761, 2762, 3217,5321, 6125, 6400, 6534, 7024, 8136, 8148. 8381. That the white horse in the Apocalyp.se signiSesthe understanding of the Word. n. 2760. That by Elias in a representative sense is meant the Word, n. 2762, 5247. And whereas all doctrine of the church and the understanding thereof are from the Word, Elias is called the chariots of Israel and the horsemen thereof, n. 2762. That on this account he was taken up by a fiery chariot and fiery horses. •r That blue originating in red or flame-coior, corresponds to the good of celes tial love ; and that blue grounded in white or lightish color, conespouds to Uta good of spiritual love, n. 9868. 367 84 87 ON Till': EARTHS IN TIIK UNIVKiiSE be guided by spirits and angels like those who are not so far advanced in age, therefore spirits and angels seldom atteiicl thein when arrived at their thirtieth year. They come to matu- rity sooner than on onr earth. Even in the lirst ilower of ycnith they connect themselves in marriage, and then it is their chief delight to love the partner of such connection, and to take care of their children. Other delights they indeed call delights, but respectively external. OF THE EARTH OR PLANET MARS, ITS SPIRITS ': AND INHABITANTS. 85. The spirits of Mars are amongst the best of all spirits who come from the earths of this solar system, being for the most part celestial men, not unlike those who were of the most ancient church on this earth.?? When they are represented ac cording to their true nature and quality, they are represented with the face in heaven and the body in the world of spirits ; and such of them as are angels are represented with the face towards the Lord and with the body in heaven. 86. The planet Mars appears in the idea of spirits and angels, (like all the other planets,) in its place constantly, which place is to the left in front, at some distance in the plane of the breast, and thereby out of the sphere where the spirits of our earth are. Spirits of one earth are separate from the spirits of another earth, by reason that the spirits of each particular earth have relation to some particular province in the Grand Man*' and consequently they are each in other and different states ; and it is owing to this diversity of state that they aj)- pear separate from each other, either to the right or to the left, at a greater or lesser distance.*''* 87. Spirits came thence to me, and applied themselves to my left temple, where they breathed upon me with their dis- course ; but I did not understand it. As to its How, it was soft beyond what I had ever before j)erceived, being like the softest breeze. It breathed iirst upon the left temple and upon the upper part of the left ear ; and the breathing proceeded thence to the left eye, and by degrees to the right, and flowed down after- KK That the first and most ancient church on this earth was a celestial chunh, which is tlie chief of all, concerninf^ which see n. 607, 895, 92U, 1121, 1122, 1123. 1124. 2896, 4493, 8891, 9942, 10,545. That a church is called celestial wliereiu love to the Lord is the ruling principle, l)ut spiritual wherein the ruling principlt is charity and tiiith, n. 3691, 6435, 9468, 9680, 9683, 9780. hli That distances in another life are real appearances, which are presented visi bly by the Lord, according to the states of the iuteriors of angels aud spirits, u 5604, 9104, 9440. 10,146. 308 OF THE PLANET MAES. 87 . wards, especially from the left eye, to the lips ; and when it was at the lips, it entered through the mouth, and by a way within the mouth, and thus through tJie eustacliian tube into the brain. When the breathing arrived thitiier, then I understood tlieir speech, and was permitted to discourse with them. I observed, whilst they were speaking with me, that my lips were put in motion, and also my tongue in a slight degree, and this by reason of the correspondence of interior speech with the exterior. Exterior speech is that of articulate sound conveyed to the ex- ternal membrane of the ear, and thence to the brain by means of the small organs, membranes and fibres, which are within the ear. Hence it was granted me to know that the speech of the inhabitants of Mars was dilferent from that of the inhal>itants of our earth, in that it was not sonorous, but almost tacit, in- sinuating itself into the interior hearing and sight by a shorter way ; and consequently that it was more perfect, fuller of ideas, and thereby approaching nearer to the speech of spirits and angels. Tlie essential altection also of the speech is represented amongst them in the face, and the thought tliereof in the eyes ; ^br the thought and the speech, and likewise the aiiection and the face, with them act in uidty. They account it wicked to think one thing and speak another, and to will or desire one thing whilst the features of the face express the contrary. They are altogether unacquainted with hypocrisy, and likewise with fiaudnlent pretence and deceit. That the same kind of speech ])revailed amongst the most ancient people on our earth, I was permitted to know by conversation with some of them in another lite ; and for the further elucidation of this sul)jectl shall here relate the following ])articulars, communicated to me on the occasion : " It was shown me by an intiux which I cannot de- scribe what was the nature and quality of the speech which pre- vailed amongst the men of the most ancient church ; that it was not articulate, like the verbal speech of our time, but tacit, being etfected not by external respiration, but by internal : thus it was speech cogitative. It was also permitted me to perceive the na- ture of their internal respiration, how it proceeded from the navel towards the heart, and thus through the lips without any thing of sound whilst they were speaking ; and that it did not enter into the ear of another by an external way, and beat on what is called the drum of the ear, but by a certain internal way. and by what is called at this day the tdha eudachiana. It was further shown me that by such speech they were enabled to ex- press more fully the purposes of the mind, and the ideas of the thought, than can possibly be done by articulate sounds or ex- pressions of the outward voice, which speech is in like manner directed by respiration, but such as is extermil ; for there is not a single expression, nor any constituent of expression which is not ilirected by applications of the respiration. This however was [2i] 36i^ 87 89 ON THK EAKTIIS IN TUK L'NIVKRSE. effected with the antediluvians more perfectly, as beingdirected l)j internal respiration, wliicli being of a more interior nature, is also more perfect, and more aj)plicable and conformable to the ideas of thought. Moreover they were' enabled to express their meaning by slight motions of the lips, and by corresponding changes of the countenance ; for being celestial men, whatsoever was the object of their thoughts shone forth from their faces and their e^^es, wdiich underwent a confoi-mable variation, the face as to its form accoi-ding to the life of the affection and tlie eyes as to light. It was not possible for them on any account to express with the countenance what they did not think in their liearts ; and whereas their speech was effected l)y internal respi- ration, which is that of the spirit of man, therefore they were enabled to hold consort and discourse with angels." The respi- ration of the spirits of Mars was also communicated to me,>' and it was perceivable that their respiration proceeded from the region of tlie thorax towards the navel, and thence flowed np- Avards through the breast Math an imperceptible breathing to wards the mouth ; from wliich circumstances it was manifest to me, as also other experimental proofs, that tliey were of a celestial genius, consequently not unlike those who were of the most ancient church on this earth. 88. I was instructed that the spirits of Mars, in the Grand Man, have relation to the middle princii)le between the intel- lectual and the will principle, consequently that they have I'elation to thought grounded in affection, and the best ot them to the affection of thought : hence it is that their faces act in unity with their thouglits, nor can they in any case ]>lay the hypocrite. And inasmuch as this is their relation in the Grand Man, therefore the middle province, which is be- tween the cerebrum and the cerebellum, corresponds to them : foi" where the cerebrum and the cerebellum are joined together as to spiritual ojjerations, with such persons tlie face acts in nnity with the thoughts, so that the very affection of tlunight l)cams forth from the face, and tlie general principle of the thought beams forth from the affection, which is discoverable also by certain signs from the eyes: wherefore whilst the spirits <»f Mai's were with me, I had a sensible perception of a drawing back of the fore-part of the head towards the hind-part, conse- quently of the cei'ebrum towards the cerebellum. J''' 89. On a time whilst the spirits of Mars were with me, and occupied the sphere of my mind, there came some spirits fi'oiu ii That spirits and angels have respiration, n. 3884, 3885, 3891, 3893. ^^ That human faces on our earth in ancient times received influx fronr the cerebellum, and tiiat then faces acted in uuitj with men's interior affections; bnt lliat afterwards they received influx from tlie cerebrum, when man bej^an to ))re- lend to affections which were not his own, and to fashion his countenance falsely tccordinjr to sucii pretenc e : concerning the changes hereby occasioned iu faces Lu j.rocess of time, see n. 4325—4328. 370 OF THE PLANKT MARS. 89, 90 our earth, and desiied also to infuse themselves into that sphere-, but instantly the S])irits of our earth became as it were insane, by reason of the utter disagreement between them and the spirits of Mars. For the spirits of our earth, in the Grand Man, liave relation to external sense ; hence they were in idea turned to the world and to self, whereas the spirits of Mars were in idea turned from self to heaven and their neiglibor ; hence came the contrariety. But at that instant there approiiched some an- gelic spirits oi' Mars, and at their approach the communication was closed, and thus the spirits of our earth retired. 90. The angelic spirits discoursed with me concerning the life of the inhabitants on their earth, informing me that they are not under any forms of government, but that they live ar- ranged into greater and lesser societies, and that they are asso- ciated with each other accordino; to their agreement in mind, which agreement they discover instantly by the face and speech, being seklom deceived in their judgment herein, and that then they are instantly united in friendship. They informed me further that their consociations are delightful, and that they discourse with each other about what passes in their societies, and especially about what passes in heaven, for several of them liave manifest communication with the angels of heaven. Such amongst them as begin to think perversely in their societies, and thereby to incline to evil, are dissociated, and left to them- selves alone, in consequence wiiereof they lead a most wretched life out of all society, in dens or other places, being no longei' regarded by the rest. Certain societies endeavor to compel such persons to repentance b}' various methods ; but if they can- not succeed herein, they separate themselves from all connection with them. Thus they are careful to provide against the conta- gion of the lust of dominion and the lust of gain, that is, against any persons under the intiuence of the lust of donii- nion, subjecting to themselves any society, and by degrees several societies ; and against any, under the influence of the lust of gain, depriving othei'S of their possessions. Every one on that earth lives content with his own property, and every one with his own share of honor, accounting it enough to be reputed upright and a lover of his neighbor. This delightful and tranquil principle of mind would perish nnless such as incline to evil thouglits and dispositions were banished from the rest, and unless a prudent but severe check was given to the first incroachments of self-love and the love of the world ; for it Avas owing to these loves that empires and kingdoms were first established, under which establishments there are few but what desire to have dominion, and to possess the property of others, there being few who do what is just and right out of a real love thereto, and still fewer who do good from a real prin- eiple of charity, being rather influenced by other motives, such 371 90 93 ON THE EAKTIIS IN THE LTNIVKKSE. as tlie fear of the law, and a regard to gain, honor reputation and the like. 91. In regard t) Divine worsln'p as practised by the inha- bitants of that earth, the)'^ inforned me that they acknowledge and adore our Lord, saying that He is the only God, and that He governs both heaven and the universe ; and that every good thing is from Him, and that He leads and directs them ; also that He often appears amongst them on their earth. It was then granted me to tell them, that Christians also on our earth know that the Lord governs heaven and earth, agreeably to His own words in Matthew, ^''AUpoioer is given to Me in heaven and in carth^'' xxviii. 18 ; but that they do not believe it like the inha- bitants of the earth Mars. They acquainted me further that on their earth the inhal)itants believe that with themselves there is nothing but what is filthy and infernal, and that all good is of the Lord ; yea, they added further, that of themselves they are devils, and that the Lord draws them out of hell, and continually keeps them from falling into it again. On a certain occasion, when the name of the Lord was me«tioned, I observed that those spirits humbled themselves in such inward and pro- found abasement as no words can describe ; for in their humi- liation it was suggested to them that of themselves they were in hell, and thus that they were altogether unworth}^ to look to the Lord, who is essential Holiness ; and so deeply was this suggestion implanted in them, being grounded in a true faith, that they were in a measure out of themselves, and remained in that state on their knees, until the Lord elevated them, and at the same time, as it were, drew them out of hell. When they emerge thus from humiliation, they are full of goodness and love, and thereby replenished with joy of heart. During their abasement they do not turn their faces to the Lord, for this they dare not do, but turn them in a contrary direction. The spirits who were about me said that they never before were witnesses to such humiliation. 92. It was a matter of surprise to some spiiits who were from that earth, that there were about me so many spirits from liell, and that they also discoursed with me ; but I was allowed to reply, that this" was permitted them to the intent that I might know their natures and qualities, and why they were in hell, and that their infernal state was in consequence of and accord- ing to their evil lives. 1 was further allowed to declare, that there were several amongst them whom I had been acquainted with during their aborc'in the world, and that some of them had lived in high stations of dignity and pre-eminence, at which time the world alone had possession of their hearts ; but it was not in the power of any evil spirit, even the most infernal, to hurt me, being continually under the Lord's protection. 93. There was presented before me an inhabitant of that 372 OF THE PLANET MARS. 93, 94 earth. lie was not indeed an inhabitant, but like one. His face resembled the faces of the inliabitaiits of our earth, but the lower rearion of the face was bhick, not owing to his beard, for he had none, but to blackness instead of a beard : this black- ness extencted itself underneath the ears on both sides ; the upper part of the face was yellowish, like the faces of the inha- bitants of our earth who are not pei-fectly fair. They said more- over that on that earth they feed on the fruits of trees, espe- cially on a kind of round fruit which buds forth from the ground ; and likewise on pulse ; and that they are clothed with garments wrought from the fibrous bark of certain trees, which has such a consistence that it may be woven, and also stiffened by a kind of gum which they have amongst them. They re- lated further that they are acquainted with the art of making fluid fires, whereby they have light during evening and night. 94. I observed on a time a sort of flaming principle most beautiful. It was of various colors, as pur{de, and also a ])alish red, and the colors likewise sparkled beautifully by rea- son of the flame. I saw also a kind of hand to which that Haming principle adhered, at first on the back part, afterwards bn the palm, and thence it played i-ound th.e hand on all sides. This continued for some time. Presently the hand with the Haming principle was removed at a distance, and where it rested there was a bright lucid appearance. In that bright lucid ap- ])earance the hand retired from view, and instantly the flaming jtrinciple was changed into a bird, which at first was of like colors with the flaming principle, the colors sparkling in like manner, but they successively changed, and as the colors changed, the vigor of life in the bird changed also. It flew all around, and at first about my head, afterwards in a direction in front into a kind of narrow chamber, which appeared like some consecrated place; and as it flew more in a front direction its life in proportion departed, till at length it was changed into a stone, at first of the color of a pearl, but afterwards of an ob- scure color ; but notwithstanding its being without life, it still continued flying. During the flight of this bird around m}' head, and whilst it was still in the vigor of life, there appeared a spirit from beneath rising through the region of the loins to the region of the breast, who thence desired to take away the bird ; but inasmuch as it was so beautiful, he was prevented by the spirits around me, who all kept their eyes fixed atten- tively upon it. But the spirit who rose from below powerfully persuaded them that the Lord was wnth him, and consecpiently that what he did was from the Lord. Although most of them did not believe this, still they no longer hindered him from taking away the bird : he was not; able, however, to retain it, by reason of an influx from heaven at that instant, and therefore presently let it fly out of his hand at perfec* liberty. When this had 373 94, 95 ON THE EAKTHS IN THE UNIVERSE. passed,tlic spirits around me,"U']ioliad been exceedingly attentive to the bird and its successive changes, began to discourse with each otlier concerning it, and continued their discourse for a considerable time. Tliey had a perception that such appearance must needs signify somewhat celestial ; they knew that a flam- ing principle signifies celestial love and its affections ; that hand to\vhicli the flaming principle adhered signifies life and its power; that changes of color signify the varieties of life as to wisdom and intelligence ; that bird has also a similar significa- tion, but with this diflference, that a flaming principle signifies celestial love and the things appertaining to that love, whereas bird signifies spiritual love and the things appertaining to that love ; (celestial love is love to the Lord, and spiritual love is charity towards our neighbor ;gg) and that the changes of colors and at the same time of life in the bird, till at length it became a bird of stone, signify the successive changes of spiritual life as to intelligence. They knew further that the spirits, who ascend from beneath, through the region of the loins to the region of the breast, are in a principle of strong persuasion that th(jy are in the Lord, and hence believe that whatever they do, howsoever evil it may be, is done by them agreeably to the Lord's will. But though they knew all this, yet they could not hence know who were meant by this appearance. At length they were instructed from heaven, that the inhabitants of Mars were meant ; that their celestial love, wherein as yet several are principled, was signified by the flaming principle which adhered to the hand ; and that the bird in the beginning, whilst it was in the beauty of its colors and in the vigor of its life, sig- nified their spiritual love ; but that by the bird's becoming as it were a bird of stone and void of life, and at length of an obscure color, were signified such of the inhabitants as had removed themselves from the good of love, and were in evil, and still believe that they are in the Lord. The like was signified by the spirit, who rose up and was desirous to take away the bird. 95. 33y a bird of stone were also represented the inhabitants of that earth, who after a strange manner transmute the life rf their thoughts and affections into almost no life, concerning which circumstance I received the following information. There was a certain si)irit above my head who discoursed with me, and from the sound of his voice it seemed as if he was in a state of sleep. Li this state he spake many things, and all with a pru- dence equal to that of a person awake. It was given me to per- ceive that he was a subject by which the angels spake, and he in that state perceived and produced what was said by them;'' for he II That communications are effected bj means of spirits sent forth from societie? of spirits and angels to other societies, and that those emissary spirits arc called Enbjects, n. 4403, 5850, 6983, 5985—5989. 374 OF THE PLANET MARS. 95 spake nothing but what was true. If anything flowed in from another source, he admitted it indeed, but did not bring it forth. I questioned him concerning liis state. He said that that state was to him a peaceable state ; tliatit was free from all solicitude respecting the future ; and that at the same time he was fruitful in producing uses, whereby lie had communication with heaven. I was told that such, in the Grand Man, have relation to the longitudinal sinus, which lies in the brain between the two he- mispheres thereof, and is there in a quiet state, howsoever the brain be disturbed on each side. Duringmy conversation with this spirit, some spirits introduced themselves towards the fore- part of the head where he was, and pressed upon him; wherefore he retired to one side, and gave them place. The stranger spirits discoursed with each other ; but their discourse was unin- telligible both to myself and to the spirits about me. I was in- structed by the angels that they were spirits from the earth Mars, who had the art of discoursing with each otherinsucha manner that the spirits present could neither understand or per- ceive what they said. I wondered how such discourse could possibl,}^ be contrived, because all spirits have one speech, which flows froni the thinking principle, and consists of ideas Mdiich are heard as expressions in the spiritual world ; but I was in- formed that those spirits by a certain method form ideas ex- pressed by the lips and the countenance unintelligible to others, and that in the same instant they artfully withdraw the thoughts, being particularly cautious lest anything of aftection should manifest itself, because in such case the thought would appear, inasmuch as thought flows from afl'ection, and is as it were in it. I was further instructed that the inhabitants of the earth Mars, who make heavenly life to consist in knowledges alone, and not in a life of love, contrived such speech, but not all ; and that the contrivers thereof, when they become spirits, retain the same kind of speech. These are they who were particularly signitied by the bird of stone ; for to form a speech by modiflcations ot tlie countenance and foldings of the lips, with a removal of the affections, and a w^ithdrawing of the thoughts from others, is to deprive speech of its life and soul, and to make it like a dead image, and by degrees to do the like also to themselves. But although they suppose that their discourse is not understood by others, yet angelic spirits have a perception of all and singu- lar the things which they discourse about. The reason is, be- cause it is not possible for any thought to be withdrawn from angelic spii-its. This was also proved to them by riving evidence. I was thinking concerning this circumstance, that the wicked spirits of our earth are not affected with shame when the}'- infest others. This thought entered into me by influx from some an- gelic spirits who had a perception of their discourse. Those spirits of Mars instantly acknowledged that that was the sub- 375 05, 96 ON THE EAR] IIS IN THE UNIVERSE. ject of their discourse, and they were much surprised. Moreover several tilings, which they both spake and thought, were disco- vered by an angelic spirit, notwithstanding all their endeavors to withdraw their thoughts from him. Afterwards those spirits entered by influx from above into my face. The influx felt like small striated rain, w^hich was a sign that they were not in the alfection of truth and of good, for this is represented by what is striated [striatuiri]. They then spake plainly with me, saying that the inhabitants of their earth discourse in like manner with each other. They were then told that this is evil, because liereby they obstruct the influence of things internal, and recede from them to things external, which external things also they de- prive of tlieir proper life ; and particularly, because to speak in such a manner is not sincere. For they who are sincere are never disposed to speak or even to think anything but what others may know, not caring if the wliole world, yea if the whole heaven, was acquainted with their words and thoughts ; but they who are otherwise disposed judge and think evil of others, and well of themselves, and at length are betrayed through habit to think and speak evil of the church, of heaven, yea, and of the Lord Himself. I have been informed that they who love knowledges, and not so much a life according to knowledges, in the Grand Man, have relation to the interior membrane of the skull ; but that they who accustom themselves to speak without aifection, and to draw the thought to themselves and withdraw it from others, have relation to that membrane when become bony, because from having some spiritual life, they come at length to have none. 96. Inasmuch as by a bird of stone are also represented those who are principled in knowledges alone, and in no life ot love, and inasmuch as hence they have no spiritual life, thei'e- fore, by way of appendix, we shall take this opportunity of showing that they alone have spiritual life who are piincipled in celestial love, and thence in knowledges ; and that each kind of love conrains in itself every principle of knowledges apper- taining tliereto. This may be exemplifled by the case of all living creatures, whether they be the inhabitants of earth or of air. Each is in possession of the science of all things appertain- ing to its particular love, which love has respect to nourishment, a safe habitation, the propagation of their kind, the care of their young, and with some to providing for themselves during winter ; wherefore each is in possession of all science that is requisite, such science being implanted in its love, and flowing into each animal as into its proper receptacle ; and in some cases being of such an extraordinary nature, that man cannot but be amazed at it. With the animals, however, science is connate, and is called instinct ; nevertheless it a])pertains to the natural love in which t ley are principled ; and if man was priucipled in 376 OF THE PLANET SATURN. 96 98 liis ])roper love, wliicli is love to God and towards his neigbV)Oi (this is mairs proper love, as distinguishing liiin from the beasts, being heavenly love), then man would not only be piincipled in all requisite science, but likewise in all intelligence and wisdom ; for intelligence and wisdom would flow from iieaven into those two kinds of love, that is, through heaven from the Divine [principle or being]. But ijiasmuch as man is not born to those two kinds of love, but to their contraries, viz. to self-love and the love of the world, therefore he must needs be born in all ignorance and want of knowledge. Nevertheless by Divine means he is brought to somewhat of intelligence and wisdom, but still not actually so, unless the love of self and of the world be removed, and thus a way be opened for love to God and to- ■vvai'ds his neighbor. That love to God and neighborly love contain in them all intelligence and wisdom, may appear from the case of those in another life who, during tlieir abode in this world, have been principled in such love. When these after death are admitted into heaven, they there come into such knowledge and wisdom as they before had no conception of; yea, they think and speak there like the rest of the angels, such things as ear has not heard, neither has it entered into the heart of man to conceive, which are inefi'able. The reason is, because those two kinds of love have the faculty of receiving in themselves such things. OF THE EARTH OR PLANET SATURN, ITS SPIRITS ANl INHABITANTS. 97. The spirits from the earth Saturn appear in front at a considerable distance, beneath in the plane of the knees, where the earth itself is; and when the eye is opened to see thither, a multitude of spirits come into view who are all from that earth. They are seen on this part of that earth, and to the right of it. I w{is permitted also to discourse with them, and thereby to dis- cover their natures and qualities in respect to others. They are upright, and they are modest; and inasmuch as they esteem themselves little, therefore they also appear little in another life. 98. In acts of Divine worship they are exceedingly humble, for on such occasions they account themselves as nothing. They worship our Lord, and acknowledge Him as the only God. The Lord also appears to them at times under an angelic form, and thereby as a JVlan, and at such times the Divin(r[na- tiire or principle] beams forth from the face aj d affects the mind. The inhabitants also, when they arrive at a certain age, discourse with spirits, by wlioni they are instructed concerning the Lord, how lie ought to be worshiped, and likewise how they ought to 9S 102 ON THE EAKTIIS IN TIE UNIVERSE. live. Wlien any attempt is made to seduce the spirits who coi.ie from tiie eartli Saturn, and to withdraw them from faith in the Lord, or from humiliation towards Him, and from upriglitness of life, they say that they would rather die ; on such occasions there appear in their liands little knives, with which they seem desirous to strike their bosoms ; on being questioned why they do so, they say, that they would rather die than be drawn aside from the Lord. The spirits of our earth sometimes deride them on this account, and infest them with reproaches ; but their reply is, that they are well aware they do not kill themselves, and that this is ordy an appearance flowing from their will prin- ciple, inclining them rather to die than to be withdi-awn from the worship of the Lord. 99. They said that sometimes spirits from our earth come to them, and ask them what God they worship ; and that the answer they give them is, that they are out of their senses, and that there cannot be a greater proof of insanity than to ask what God any one worsiiips, when there is but one only God for all in the universe to worship ; and that they are still more beside themselves in this, that they do not acknowledge the Lord to be that one only God, and that He rules the universal heaven, and thereby the universal world ; for whosoever rules heaven rules also the world, inasmuch as the world is ruled by and through heaven. 100. They said that on their earth there are also some who call the nocturnal light, wdiich is great, the Lord ; but that they are separated from tlie rest, and are not tolerated by them. Tliat nocturnal light conies from the gi-eat belt, which at a dis- tance encompasses that earth, and from the moons which are called Saturn's satellites. 101. They related further that another kind of spirits, who go in companies, frequently come to them, desiring to know all particulars relative to their cii'cumstances, and that by various methods they extract from them whatever they know. They ob- served concerning these spirits, that they were not beside them- Belves, only in this, that they desire to know so much for no other intent than to possess knowledge. They were afterwards instructed that these spirits were from the planet Mercury, or the earth nearest the sun, and that they are delighted with know- ledges alone, and not so much with the uses tlience derived. 102. The inhabitants and sjtirits of the ])lanet Saturn have relation, in the Gkand Man, to the middle sense between TUE SPIRITUAL AND THE NATURAL MAN, but tO that wllicll 16- cedes from the natural and accedes to the spiritual. Hence it is that those spirits appear to be can-ied or snatched away into heaven, and presently to be let back again ; for whatever apper- tains to spiritual sense is in heaven, but whatever appertains to natural sense is beneath heaven. Tuismuch as the spirits of 378 OF THE I'LANET SATUKN. 102 our earth, in tlie Grand Majst, have relation to natural and cor- poreal sense, it was permitted nie to know by manifest ex- perience how the spiritual man and the natural ii»i;ht and strive with each other, when the latter is not principled in faith and charity. The spirits of the earth Saturn came from afar into view, and instantly there was opened a living communication between them and such spirits of our earth as were not prin- cipled in taith and charity. Th'e latter, on thus perceiving the former, became like persons insane, and began to infest them, by infusing unworthy suggestions concerning faith, and also con- cerning the Lord ; and whilst they were busied in these invec- tives and abuses, they also cast themselves into the midst of them, and in the spirit of insanity by which they were possessed endeavored to do them mischief. But the spirits of Saturn were not at all afraid, because they were secure and in tran- quillity ; whereas the spirits of our earth, when they were in the midst of them, began to be tortured, and to respire with diffi- culty, and in consequence thereof made their escape with all precipitation, one in this way and another that, till they all dis- appeared. The spii-its who were present perceived from this circumstance what is the nature and quality of the natural man when separate from the spiritual, and when he comes into a spi- ritual sphere, viz. that he is insane ; for the natural man separate from the spiritual is wise only with a wisdoln that originates in the world, and not wnth the wisdom that is from heaven ; and he who is wise only with the wisdom that originates in the world, believes nothing but wiiat he can apprehend with his senses, and the things which he believes are grounded in the falhicies of the senses, which, unless they are removed by an influx from the spiritual world, produce false principles and per- suasions. Hence it is that spiritual things are things of nought to such persons, insomuch that they can scarce bear to hear mention made of anything spiritual ; wherefore they become insane when they are kept in a spiritual sphere. It is otherwise during their abode in the world, where they either think natu- rally concerning spiritual things, or avert their ears that they may not hear them ; that is, the}^ hear and do not attend. It Nvas also manifest from this experimental evidence, that the na- tural man cannot introduce hiniselt' into the spii-itual, that is, ascend ; but when man is principled in faith, and thereby in spiritual life, in this case the spiritual man flows into the na- tural, and thinks therein ; for there is given a spiritual influx, that is, an influx from the spiritual world into the natural, but not the reverse, or from the natural into the spiritual.'"'" niM That influx is spiritual, and not physical or natural, consequently that influx is from th( spiritual world into the natural, and not from the natural into the spiritual, n. 3214, 5119, 5259, 5427, 5428, 5477, 6322. That it appears as il iuflax is from externals into man's internals, but this is a fallacy, u. 3721. 379 103 107 ON THE EARTHS IN THE UNIVERSE. 103. I was further informed by the spirits of that earth re- specting the consociations of the inhabitants, with several otlier particulars. They said that they live divided into families, every family apart by itself; each family consisting of a man and his wife with their children ; and that the children, when they enter the married state, are separated from the house, and have no further care about it ;' wherefore the spirits from that earth appear two and two : that they are little solicitous about food and raiment ; that they feed on the fruits and pulse which their earth produces ; and that they are clothed slightly, being encompassed Avith a coarse skin or coat, which repels the cold : moreover, that all on that earth know that they shall live after death ; and that on this account also they make light of their bodies, only so far as regards that life, which they say is to re- main and serve the Lord. It is for this reason likewise that they do not bury the bodies of the dead, but cast them forth, and cover them with branches of forest trees, 104. Being questioned concerning that great belt, which ap- pears from our earth to rise above the horizon of that planet, and to vary its situations, they said, that it does not appear to them as a belt, but only as somewhat whitish like snow in the heaven in various directions. OP THE EARTH OR PLANET VENUS. ITS SPIRITS AND INHABITANTS. 105. The planet Venus, in the idea of spirits and angels, appears to the left a little backwards, at some distance from our earth. It is said, " in the idea of spirits," because neither the sun of this world, nor any planet, appears to any spirit ; but spirits have only an idea that they exist. It is in consequence of sucli idea that the sun of this world is presented behind as somewhat darkish, and the planets not moveable as in tlie MM)rld, but rsnuiining constantly in their several places : see above, n. 42. 106. In the planet Yenns there are two kinds of men, of tempers and disi)Ositions opposite to each other; the first mild and humane, the second savage and almost brutal. They who are mild and humane appear on the furtlier side of the earth, they who are savage and almost brutal appear on the side looking this way. But it is to be observed that they appear thus according to the states of their life, for in the spiritual world the state of life determines every appearance of space and of distance. 107. Some of those who appear on the further side of the planet, and who are mild and humane, came td me, and were 380 OF THE planp:t vp:nus. 107 — 110 presented visibly above my head, and. discoursed with me on various subjects. Amongst other particulars, they said that during their abode in the world, and more so since they were become spirits, they acknowledged our Lord as their only God. They added that on their earth they bad seen Him, and they represented also how they had seen Him. These spirits in the Grand Man have relation to thk memory or things material, AGREEING Wim THE MKMORY OF THINGS IMMATERIAL, tO whicll the spirits of Mercury have relation : wherefore the spirits c-f Mercury have the fullest agreement with these spirits of Venus^ and on this account, when they were together, a remarkable change, and a powerful operation in my brain, was perceivable from their influx : see above, n. 43. 108. I did not however discourse with those spirits who are on the side that looks this way, and who are savage and almost brutal ; but I was informed by the angels concerning their na ture and quality, and whence it comes that they are so brutal. The cause is this, that they are exceedingly delighted with rapine, and more especially with eating their booty ; the delight thence arising, when they think about eating their booty, was communicated to me, and. was perceived to be most extraordi- nary. That on this earth there have been inhabitants of alike brutal nature, appears from the histories of various nations; also from the inhabitants of the land of Canaan, 1 Sam. xxx. 16 ; and likewise from the Jewish and Israelitisli nation, even in the time of David, in that they made yearly excursions, and plundered the Gentiles, and rejoiced in feasting on the spoils. I was informed further, that those inhabitants are for the most part giants, and that the men of our earth reach only to their navels ; also that they are stupid, making no inquiries concern- ing heaven or eternal life, but immersed solely in earthly cares and the care of their cattle. 109. In consequence of this their nature and quality, when they come into another life they are exceedingly infested there by evils and false persuasions. The hells, which appertain to them, appear near their earth, and have no communication with the hells of the wicked of our earth, by reason of their different tempers and dispositions : hence also their evils and false per- suasions are totally of a different sort. 110. Such, however, amongst them, as are in the capacity of being saved, are in places of vastation, and are there reduced to the last srate of desperation ; for there is no other method whereby evils and false persuasions of thatkind can be subdued and removed. When they are in a state of desperation, they cry out that they are beasts, that they are abominations, that they are hatreds, and that thereby they are damned. Some of them, when they are in this state, exclaim even against heaven ; but as this proceeds from desperation, it is forgiven them. The 381 110, 111 ON THE LAinilS IN THE UNIVERSE. Lord moderates on these occasions, and restrains within pro])er limits their liarsh and bitter expressions. These, when they liave passed through extreme suffering, are finally saved, inas- much as the corporeal principles are hereby brought to a kind of death. It was further dechired concerning these spirits, that during their life on their earth they believed in some great Creator without a Mediator ; but wlien they are saved, they are also instructed that the Lord alone is God, the Saviour and Mediator. I liave seen some of them, after they have passed through extreme suffering, taken up into heaven ; and when they were received there, I have been made sensible of such a tenderness of joy from them as drew tears from my eyes. OF THE SPIRITS AND INHABITANTS OF THE MOON. 111. Certain spirits ap])eared over my head, and thence were heard voices like thunder ; for the thunder of their voices exactly resembled the sound of thunder from the clouds after lightning. I at first conjectured that it was owing to a great multitude of spirits, who had the art of uttering voices attended with so loud a noise. The more simple spirits who were with me smiled on the occasion, at which I was much surprised ; but the cause of their smiling was presently discovered to be this, that the spirits who thundered were not many, but few, and were also as little as children ; and that on former occasions they had territied them by such noises, and yet were unable to do them any hurt. In order that I might know their nature and quality, some of them descended from on high where they were thundering; and what surprised me, one carried another on liis back, and thus two of them approached me. Their faces appeared not unhandsome, but longer than the faces of other spirits. In regard to statui-e, they appeared like children of seven years old, but more robust; thus they were dwarfs [Jio- ■m,unciunes\. It was told me by the angels, that they were from the Moon. He who was carried on the other's back, on coming to me, aj)plied himself to my left side under the elbow, and thence discoursed with me, saying that whenever they utter their voices they thus thunder ; and that thereby they terrify the spirits who are inclined to do them mischief, and put some to flight, and that thus they go with security whithersoever they are disposed. To convince me that the noise they make was of such a sort, he retired from me to some other spirits, but not entirely out of sight, and thundered in like manner. They bhowed moreover,that the voice being uttered from the abdomen, like an eructation, made this thundering sound. It was per- ceived that this was owing to this particular circumstance, that 282 WHY THE LORD WAS BORN OK OUR EARTH. Ill 114 the inhabitants of the Moon do not speak from the Inngs like the inhabitants of other earths, but from the abdomen, and thus from a certain quantity of air tliere collected, by reason that tlie Moon is not encompassed with an atmosphere like that of other earths. I was instructed tliat the spirits of the Moon, in the Grand Man, have rehition to the ensiform cartihige or xijphoides^ to which the ribs in front are joined, and from which descends ^X\q, fascia alba., which is \\.\q fulorum of the abdom- inal muscles. 112. That there are inhabitants in the moon, is well known to spirits and angels, and in like manner that tliere ai"e inhabi- tants in the moons or satellites which revolve about Jupiter and Saturn. They who have not seen and discoursed with spirits coming from those moons, still entertain no doubt but there are men inhabiting them, because they are earths, alike with the planets, and wherever an earth is, there are men inhabitants ; for man is the end for which every earth was created, and no- thing was made by the Great Creator without an end. That the human race, as constituent of heaven, is the end of creation, may appear to every one who thinks from a rational principle at all enlightened. THE REASONS WHY THE LORD WAS WILLING TO BE BORN ON OUR EARTH, AND NOT ON ANOTHER. 113. There are several reasons, concerning which I had information from heaven, why it pleased the Lord to be born and to assume a humanity on our earth, and not on another. The PRINCIPAL reason was because of the Word., in that it inight be written on our earth ; and wlien written be afterwards mtblished throughout the whole earth / and when once published he iweserved to all posterity / and that thus it niight be made manifest^ even to all in another life, that God was nuide num. lli. That the 'princi/pcd reason was because of the Word., is in consequence of the Word being essential Divine Truth, which teaches man that there is a God, that there is a heaven and a hell, and that there is a life after death; and teaches moreover how man ought to live and believe, in order to his admission into heaven, and thereby to eternal happiness. All these things would have been altogether unknown without a revelation, consequently on this earth without the Wt)rd ; and yet man is so created that as to his interiors he cannot die.i*° nn That by mere natural light uothiug cau be known concerning the Lord, con- cernmg heaven and hell, concerning- the life of man alter death, and concerning Divine Truths, by which man has spiritual and eternal lite, n. 8944, 10,318, 10,319 10,320. That this may appear from this consideration, that several, and amongsV 383 115 120 ON THE EARTHS IN THE UNIVERSE. 115. That the Word inight he written on our earthy is in con- Beqiience of tlie art of writing having existed here from the most ancient time, first on the rind or bark of trees, next on skins or parchment, afterwards on paper, and lastly by types as in print- ing. This was provided of the Lord for the sake of the Word. W^. That the Word might afterwards he jyuhlished throughout the xohole earthy is in conseqnence of the communication opened here amongst all nations, both by land and water, to all parts of the globe ; hence that the Word once written might be con- veyed from one nation to another, and be tanght in all places. 117. That the Word once written might he preserved to all posterity, consequently for thousands and thousands of years, and that it has been so preserved, is well known. 118. IViai thus itmight he made irianifest that Godwas made man I for it was with a view to this chief and most essential object that the Word was revealed, inasmuch as no one can believe in a God, and love a God, whom he cannot comprehend under some appearance; wherefore they who acknowledge an invisible and thus incomprehensible principle, in thought sink into nature, and consequently believe in no God : hence it pleased the Lord to be born on this earth, and to make this manifest by the Word, that it might not only be known on this globe, but also might he made manifest therehy to spirits and angels eveii from, other earths, and likewise to the Gentiles from, our own earth. '^^ 119. It is to be observed that the Word on our earth, given through heaven from the Lord, is the union of heaven and the world ; for which end there is a correspondence of all things contained in the letter of the Word Avith Divine things in heaven; and the Word in its supreme and inmost sense treats of the Lord, of Ilis kingdom in the heavens and the earths, and ot love and faith from Ilim and in Him, consequently of life from Him and in Him. &uch things are presented to the angels in heaven, when the Word of our earth is read and preached. pp 120. In every other earth Divine Truth is manifested by them tbe learned, do not believe those things, although they arc born where the Word is, and where there is instruction by the Word concerning those tilings, n. 10,319. That therefore it vvas necessary there should be a revelation from heaven, because man was born for heaven, n. 1775. 00 That tli(! GtMitiles in another life are instructed ))y angels, and that they who have lived good lives according to their religious principles, receive the truths of faith, and aclinowledgc the Lord, n. 2049, 2595, 2598, 2C00, 2C01, 2(i03, 2GG1, 2863, 3263. PP That the Word is understood by the angels in the heavens after a different manner from what it is understood by men on the earths, and that the internal or spiritual sense is for the angels, but the external or natural sense for men, n. 1769 — 1772, 1887, 2143, 2333, 2396, 2540, 2541. 2545, 2551. That tlie Word is conjunc- tive of heaven and earth, n. 2310, 2495, 9212, 9216, 9357, 1(1,357. Tiiat the Word therefore was written by mere correspondences, n. 1404, 1408, 1409, 1540. 1619, 1659, 1709. 1783. 8(il5. 10,687. That in the inmost sense of the Word the Lord alone and His kingdom are treated of, n. 1873, 2249, 2523, 7014, 9357. 384 WHY THE LOKD WAS BOEN ON OUR EARTH. 120 122 word of moutli by spirits and angels, as was said above in speaking of the inhabitants of the earths in this sobir system. But this manifestation is confined to families ; for mankind iu most earths live distinct according to families ; wherefore Divine Truth thus revealed by spirits and angels is not conveyed far beyond the limits of families, and unless a new revelation con- stantly succeeds, truth is either perverted or perishes. It is otherwise on our earth, where Divine Truth, which is the Word, remains for ever in its integrit3^ 121. It is to be observed that the Lord acknowledges and receives all, of whatsoever earth they be, who acknowledge and worship God under a human form, inasnmch as God under a human form is the Lord : and whereas the Lord appears to the inhabitants in tlie earths in an angelic form, which is a human form, tlierefore when the spirits and angels from those earths are informed by the spirits a]id angels of our earth that God is actually Man, they receive that Word, acknowledge it, and re- joice that it is so. 122. To the reasons above adduced, may be added, that the inhabitants and spirits of our earth, in the Grand Man, have relation to natural and external sense, which sense is the nlti- mate wherein the interiors of life close, and rest as in their com- mon basis. The case is similar in regard to Divine Truth in the letter, which is called the AVord, and which for this reason also was given on this earth, and not on any other :aq and whereas the Lord is the Word, and is the First and the Last thereof, therefore, that all things might exist according to order, He was willing to be born on this earth, and be made tlie Woi'd, accor- ding to what is written in John," In the beginning was the Word, and the Word was with God, and God was the Word. This was in the beginning with God. All things were made by Ilim, and without Him was not anything made which was made. And the Word was made flei-e, " Did ever any one come from heaven and assure us that such a place exists, and acquaint us with what is doing there f Nevertheless, I am aware that they who in heart have hereto- fore denied a heaven and a hell and a life after death, will even still continue in the obstinacy of unbelief and denial ; for it is easier to make a raven white than to make those believe who have once in heart rejected faith ; the reason of which is, that such persons always think about matters of faith from a negative principle,and not from an affirmative. May the things, however, 386 OF THE EARTHS IN THE STAKEY HEAVEN. 124 126 which liave been hitherto dedared, and which we Jiave t'nrtlier to dechire, conceniino; angels and spirits, be for the use of those few who are principied in faith! whilst it is permitted me, in order to bring others to somewhat of acknowledgment, to re- late such particulars as delight and engage the attention of persons desii-ous of knowledge ; for which purpose we shall now proceed to give an account of the earths in the starry heaven. 125. He who is unacquainted with the arcana of heaven cannot believe that man is capable of seeing earths so remote, and of giving any account of them from sensible experience; but let such a one know that the spaces and distances, and consequent progressions, which exist in the natural world, are, in their origin and first cause, changes of the state of interior things ; that with angels and spirits they appear according to sucirchanges;ss and that therefore angels and spirits may by such elianges be apparently translated from one place to another, and from one earth to another, even to eartlis at the extreme boundaries of tlie universe. The case is the same also with man as to his spirit, and therefore he also may be so translated, whilst his body still continues in its own place. This has been the case with myself, since by the Divine mercy of the Lord I have been permitted to converse with spirits as a spirit, and at the same time with men as a man. The sensual man is not capable of conceiving that man as to his spirit can be thus translated, inasmuch as the sensual man is immei-sed in space and in time, and measures his progressions accordingly. 126. That there are several woHds or systems may appear to ever}' one from this consideration, that so many stars a})pear in the universe ; and it is well known to the learned, that eveiy star is like a sun in its own place, remaining fixed as the sun of our earth in its place : and that it is owing solely to distance that it appears in a small form like a star ; consequently, that each star has planets revolving around it, wdiich are so many earths, in like manner as the sun of our system has ; and that the reason why those i)lanets, or earths, do not appear, is be- cause of their immense distance, and of their having no light but what they receive from their own star, which light cannot be reflected so far as to reach us. For what other end or pur- pose shall we say, was so large a firmament created with so many stars ? The end of the creation of the universe is man, in order that an angelic heaven might be formed of men : but what would mankind and an angelic heaven from one single earth avail to answer the purposes of an Intinite Ci'eator, for^ which a thousand, yea ten thousands earths, would not sufhce ? By calculation it appears that supposing there were in the universe ss That motions, progressions, and changes of place, in another life, are changes of the states of the interiors of life, and that nevertheless it really appears to spirits md augels ^s if they actually existed, u. 1273—1277, 1377. 33oG, 5G06, 10.734. 38? 126, 127 ON THE KAKTIIS IN THE UNIVEKSE. a million ecarths, and on every eartli tliree hundred millions of men, and two hundred generations witliin six thousand years, and that to evei-y man or spirit was aUotted a space of three cubic ells, in this case the sum of men or spirits collectively would not occupy a space equal to a thousandth part of this earth, conse- quently not more than the space possessed by one of the satel- lites of Jupiter or Saturn, which would be a space so diminutive in respect to the universe, that it would be scarcely discernible; for a satellite of Jupiter or Saturn is scarcely visible to the naked eye : and what would this be in regard to the purposes of the Creator of the universe, to answer which, the whole universe, though filled with earths, would be inadequate, for He is Infinite! In discoursing on this subject with the angels, they liave told me that they have a like idea concerning the te^vness of the human race in respect to the infinity of the Creator ; but that their thoughts on the subject originate not from spaces, but from states, and that according to their idea, supposing the number of earths to be as many myriads as could be conceived in thought, *hey would still be as nothing to the Lord. The information which I am about to give concerning the earths in the starry heaven, is from experimental testimony, whereby it will like- wise appear, how I was translated thither as to my spirit, whilst my body continued in its own place. OF THE FIRST EARTH IN THE STARRY HEAVEN, ITS SPIRITS AND INHABITANTS. 127. I WAS led by angels from the Lord to a certain earth in the starry heaven, where I was permitted to take a view of the eartli itself, yet not to speak with the inhabitants, but with spirits who came from thence (for all the inhabitants or men of every earth, after finishing their course of life in the world, become S|)irits, and remain near their own earth). From these however 1 received information concerning the earth, and con- cerning the state of the inhabitants thereof; for men, when they leave the body, carry with them all their former life, and all their memory. tt To be led to earths in the universe, is not to be led and translated thither as to the body, but as to the spirit ; and the spirit is led by variations of the state of interior life, which appear to it as progressions through spaces. Approaches, or near advancements, are also effected according to agreements or resemblances of states of life ; for agreement or resemblance produces conjunction, whereas disagreement and dissimilitude tt That ma/i after ieath retains the memory of all his concerns in the world, o 2476—2486. 388 OF A FIRST EAKl'II IN THE STAKKY IlEAVKX. 127, 12S produces disjunction. Hence it may appear how ti'anslation ia effected as to the spirit, and its approach or near advancement to things remote, whilst the man still remains in his own place. But tolead a spirit, by variations of the state of liis interiors, out of his own orb, and to canse the variations successively to advance even to a state agreeing- with or like to those to whom he is led, is in the power of the Lord alone; for there must be a continual direction and foresight from first to last, both in advancing and in returning back again ; especially when the ti-anslation is to be effected with a man who is still as to the body in the natural world, and thereby in space. That such a transhition has been effected, will appear incredible to those who are immersed in the sensual-corporeal life, and whose thoughts originate in sensual-corporeal things, nor can they be induced to believe it. The reason is, because tlie sensual-corporeal life cannot conceive of progression without space; but they who think from the sensual principle of their spirit, somewhat re- moved or withdrav/n from the sensual princi})le of the body, consequently who think from an interior principle in themselves, maybe induced to believe and to conceive it, since in the idea of interior thought there is neither space nor time, but instead thereof the original principles wlience spaces and times had birth. For the use of these latter the following account is writ- ten respecting the earths in the starry heaven, and not for the former (viz. such as are immersed in the sensual-corporeal life), unless they be in a state to suffer themselves to be insti-ucted. 128. At a time when I was broad awake, 1 was led as to the spirit by angels from the Lord to a certain earth in the universe, accompanied by some spirits from this world. Our progression was in a direction to the right, and continued for two houi'S. Kear the boundary of our solar system there appeared first a whitish cloud, but thick ; and behind it a tiery smoke ascending from a great chasm. It was a vast gulf, separating on that side, our solar system from some other systems of the starry heaven. The fiery smoke appeared at a considerable distance. I was conveyed through the midst of it, and instantly there appeared beneath in the chasm or gulf several men who were spirits (for spirits appear all in a human form, and are actually men). I also heard them discoursing with each other, but wlience they were, or of what sort, it was not given me to know. One of them, however, told me that they were guards, to prevent spirits f)assing from this world to any other in the nniverse without laving obtained leave. That such was the case, was also con- firmed by this circumstance, that some spirits who were iu company, to whom it was not permitted to pass, when they came to that great gulf or interstice, began to cry out vehemently that they were lost and undone ; for they were as persons struggling in the agonies of death ; wherefore the}' halted on 389 128 132 ON THE EARTHS IN THE UNIVERSE. that side of tlie gulf, nor could they he conveyed further ; for tlie fiery smoke exhaling from the gulf affected them powerfully with its influence, and thus put them to torture. 129. After I was conveyed thi-ougli that great chasm, I at length arrived at a place where I stopped; and immediately there appeared to me spiiits from ahove, with whom I was per- mitted to discourse. From their discourse and their particular manner of apprehending and explaining things, I clearly per- ceived that they were from another earth ; for they differed altogether from the spirits of our solar system. They also per- ceived from my discourse that I came from afar. 130. After disconrsing for some time on various subjects, I asked what God they worshiped. They said that they wor- shiped some angel, who appeared to them as a Divine Man, being bright and shining with light; and that he instructed them, and gave them to perceive what they ought to do. They said further, that they knew that the Most High God is in the sun of the angelic heaven, and that He appears to His angel, and not to them ; and that He is too great for them to dare to adore Him. The angel whom they worshiped was an angelic society, to which it was granted by the Lord to preside over them, and to teach them the way of what is just and i-ight ; therefore they have light from a kind of flame, which appears like a torch, fiery and yellow to a considerable degree. The reason is, because they do not adore the Lord, consequently they have not light from the sun of the angelic heaven, but from an angelic society ; for an angelic society, when it is granted by the Lord, can exhibit such a light to spirits who are in an inferior region. That angelic society was also seen by me, and was on high above them ; there was also seen the flaming prin- ciple whence the light proceeded. 131. As to the rest of their character, they were modest, somewhat simple, but still under tolerable good influence as to their thoughts. From the light which was amongst them might be concluded what was the nature and qnality of their intellec- tual principle; for the intellect is accoi-ding to the reception ot the light which is in the heavens, inasmuch as Divine Truth, proceeding from the Lord as a sun, is what shines there, and enables the angels not only to see but also to understand."" 132. I was instructed that the inhabitants and spirits ot that eartjj, in the Grand Man, have relation to somewhat in the uu That tliore is frrcat light in llie lieavons, n. 1117, 1521, 1522. 1533, 1019 — 1632, 4527, 5400, 8(i44. That all light, in the heavens is from the Lord as a Sun there, n. 10.53, 1521, 3195, 3341, 3(i3G, 4415, 9548, 9684, 10.809. That Divine Truth proceeding from the Lord appears in llie heavens as light, n. 3195, 3222, 6400, 8044, 9399', 9548, 9684. That that light illuminates both the sight and the understandings of angels and spirits, n. 2776, 3138. That the ligiit of heaven also illuminates the understanding of man, n. 1520, 3138, 3167, 4408, 6608, 8707, 91?6. 9399, 10,569. 390 OF A FIllST LARTII IN THE STAKKY HEAVEN. 132 loO SPLEEN, in which I was confirmed by an influx into the spleen M'hilst they were discoursing with me. 133. Being questioned concerning the sun of tlieir system, which enlightens their eaiih, they said that the sun there has a flaming appearance, and when I represented the size of the sun of our earth, they said that theirs was less ; for their sun to our eyes is a star, and I was told b}^ the angels that it was one of the lesser stars. They said also, that from their earth is likewise seen the starry heaven, and that a star larger than the rest appears to them westward, which was declared from hea- ven to be our sun. 134. After this my sight was opened, so that I could look in some degree upon their earth ; and there appeared several green fields and forests Avith trees in full foliage, and also fleecy siieep. Afterwards I saw some of the inhabitants, who were ot the meaner class, clothed nearly like the country-people in Europe. There was seen also a man and his wife. She appeared of handsome stature and a graceful mien ; so likewise did the man ; but what surprised me, he had a stately carriage, and a deportment which had a semblance of haughtiness, but the woman's deportment was humble. I was informed by the angels that such is the fashion on that earth, and that the men, who are such, are beloved, because they are nevertheless well dis- posed. I was informed likewise, that it is not allowed them to have more wives than one, because it is contrary to the laws. The woman whom I saw had before her bosom a cloak or cover- ing, broad enough to conceal herself behind it, which was so contrived, that she could put her arms in it, and use it as a garnient to cover her, and so walk about her business. It might be tucked up as to the lower part, and when tucked up, and applied to the body, it appeared like a stomacher, such as are worn by the women of our earth ; but the same also served the man for a covering, and he was seen to take it tVom the woman, and apply it to his back, and loosen the lower part, which thus flowed down to his feet like a gown, and clothed in this manner he walked ofl". The things seen on that earth were not seen with the e^'es of my body, but with the eyes of my spirit ; for a spirit may see the things whicli are on any earth, when it is granted by the Lord. 135. Being well aware that many will doubt the possibility of man's being able to see, with the eyes of his spirit, anything on so distant an earth, it may be expedient to declare how the matter is. Distances in another life are not like distances here on earth. In another life they are altogether according to the states of the interiors of every particular person. They who are in a similar state are together in one society and in one place ; everything is present by virtue of a similitude of state, and everything is distant by virtue of a dissimilitude of state; 3D1 135 ON THE EARTHS IN THE UNIVERSE. hence it was that I was near to the above earth, wlien I was brouglit by the Lord mto a state similar to tlie state of the spirits and inhabitants thereof, and that in this case being present I discoursed with them. Hence it is evident, that earths in the spiritual world are not distant as in the natural world, but only apparently according to the states of life of the inhabitants and spirits of each. The state of life is the state of the affections as to love and faith. In regard to a spirit, or what is the same thing, a man as to his spirit, seeing things on any earth, we shall also explain how this is. j^either spirits nor angels by their own j^roper sight can see anything that is in the natnral woi-ld ; for the light of the natural world, or the solar light, is to them as gross darkness. In like manner man by his bodily sight cannot see anything that is in the other life ; for the light of heaven is to him as gross darkness. Nevertheless, both spirits and angels, when it pleases the Lord, may see things in the na- tural world through the eyes of man ; but this is not granted by the Lord except with those whom He permits to discoui-se with spirits and angels, and to be in consort with them. It has been allowed them to see through my eyes the things of this world, and as plainly as I myself did ; and also to hear men discours- ing with me. Sometimes it has happened that through me they saw their friends, with whom they had been intimate when in the body, altogether present as before, at which they were amazed. Wives have in this manner seen their husbands and children, and have wished me to tell them that they were pre- sent and looking on them, and that I would mention the parti- culars of their state in the other life; but this, I said, was not allowed, by reason that they would have called me mad, or would have pronounced my information to be all a delirium of the imagination, inasmuch as I was well aware that, although they gave assent with their lips to the doctrine of the existence of spirits and of the resurrection of the dead, and of their being amongst spirits, and that spirits can see and hear by means of man, yet they did not believe these things in their hearts. When my interior sight was first opened, and they who are in another life saw through my eyes the world and the things con- tained therein, they were so amazed that they called it the miracle of miracles, and were aif'ected with a new joy, to think that a communication was thus o])ened of earth with heaven, and of heaven with earth. This joy continued for some months, but afterwards the circumstance which occasioned it became so familiar that now the wonder has ceased. 1 am informed that spirits and angels attendant on other men see not the least of the things of tliis world, but only perceive the thoughts and af- fections of those on whom they attend. Hence it may appear, that man was so created, that during his life here amongst men in the world, he might at the same time live in heaven amongst 392 OF A SECOKD EARTH IN THE STARRY HEAVEN. 135 13S angels, and vice versa, so that heaven and the world might be united together and act in unity in man, and men might know what passes in heaven, and angels what passes in the world ; and that when men depart this lite, they might pass thus from the Lord's kingdom on the earths into the Lord's kingdom in the heavens, not as into another, but as into the same, in which also they were during their lite in the body ; but in consequence of becoming so corporeal, man closed heaven against himself. 136. Lastly, I discoursed with the spirits who were from the above earth concerning various particulars on our earth, espe- cially concerning this circumstance, that there are sciences cultivated on our earth which are not cultivated on other earths, as astronomy, geometry, mechanics, physics, chemistry, medi- cine, optics, and uatnral philosophy ; and likewise arts, which are not known elsewhere, as the art of ship-building, of smelt- ing metals, of writing, and of printing, and thus of communi- cating with others in distant parts of the earth, and also of preserving what is communicated for thousands of years, and that this art has been practised in regard to the Word which was revealed by the Lord, and that consequently revelation is tor ever permanent on our earth. 137. At length there was presented to my view the hell of those who are from that earth, and very terrible was the appear- ance of the internals seen therein, insomuch that I dare not describe their monstrous faces. There were seen also female magicians, who practise direful arts. They appeared clad in green, and struck me with horror. OF A SECOND EARTH IN THE STARRY HEAVEN, ITS SPIRITS AND INHABITANTS. 138. I WAS afterwards led of the Lord to an earth in the Universe which was further distant from our earth than the foregoing of which we have been just speaking. That it was further distant was plain from this circumstance, that I was two days in being led thither as to my spirit. Tliis earth was to the left, whereas the former was to the right. Inasmuch as remote- ness in the spiritual world does not arise from distaiice of place, but from dilierence of state, as was said above, therefore from the tediousness of my progression thither, wdiich lasted two days, I might conclude that the state of the interiors with the inhabitants of that earth, wdiich is the state of affections and of consequent thoughts, differed proportionably from the state of the interiors wdth spirits from our earth. Being conveyed thi- ther as to the spirit by changes of the state of the interiors, I was enabled to observe the successive changes themselves before I arrived thither. This was done whilst I was awake. 393 139 141 ON THK EARTHS IN THE UN >^ERSE. 139. When I arrived thither, the earth was not seen by me, but only the spirits who were tVo«n tliat earth ; for, as was said above, the spirits of every earth appear about their own parti- cular earth, by reason that they are of a genius and temper similar to that of the inhabitants, and in order that they may serve them. Those spirits were seen at a considerable height above my head, whence they beheld me as I approached. It is to be observed that they who stand on high in another life can behold those who are beneatii them, and the higher they stand the greater is the extent of their vision ; and they can not only behold those who are beneath them, but likewise discourse Avith them. From their state of elevation they observed that I was not from their earth, but from some other at a greater distance ; w^herefore they accosted me in questions concerning various par- ticulars, to which it was given me to reply ; and amongst other things I related to them to what earth I belonged, and what kind of earth it was. Afterwards I spake to them concerning the other earths in our solar system ; and at the same time also concerning the spirits of the earth or planet Mercury, in that they wander about to several earths for the purpose of procur- ing for themselves knowledges of various matters. On hearing this, they said that they had likewise seen those spirits amongst them. 140. It was told me by the angels from our earth that the inhabitants and spirits of that earth, in the Grand Man, have relation to kp:enness of vision, and therefore tiiey appear on high ; and that they are also remarkably clear-sighted. In con- sequence of tlieir having snch relation, and of their seeing clearly and distinctly wliat was beneatii them, in disconrsing with them I compared them to eagles, which fly aloft, and enjoy a clear and extensive view of objects beneath. At this they expressed indignation, su])posing that I compared them to eagles as to their rapaciousness, and consequently that I thought them wicked ; but I replied, that I did not liken them to eagles as to raj^aciousness, but as to sharp-sightedness. 141. Being questioned concerning the God whom they wor- shiped, they replied that they worshiped a God visible and invisible, a God visible under a human form, and a God invi- sible not under an}- form ; and it was discoverable from their discourse, and also from the ideas of their thought as commu- nicated to mo, that the visible God Mas our Lord himself, and they also called Ilini Lord. To this I was permitted to reply, that on our earth also there is worshiped a God invisible and visible; that the invisible God is called Father, and the visible is called Lord ; and that both are One, as He liimself taught. Baying that no one had ever seen the appearance of the Fatlier, but that the Father and lie are One, and that whoso seeth Ilim seeth the Father, and that tlic Faiher is in Ilim and He in the 3U4 OF A SECOND KAKTIl IN TIIK STAKKY HEAVEN. Ill 14:i Father; consequently that both Divine principles are in One Person. That these are the Lord's own words, may be seen, Jolin V. 37 ; chap. x. 30 ; chap. xiv. 7, 9, 10, 11. 142. Presently I saw other spirits from the same earth, who appeared in a place beneath the former, with whom also I dis- coursed ; but they were idolaters, for they worshiped an idol ol stone, like to a man, but not handsome. It is to be observed, that all who come into another life have at lirst a worship like what they practised in the world, but that the_y are successively separated from it. The reason is, because all worship remains implanted in a man's interior life, from which it cannot be re- moved and eradicated but by degrees. Un seein^; this, I was permitted to tell them that they ought not to worship what was dead, but what was living ; to which they replied that they knew that God lives and not a stone, but that they thought of the living God when they looked on a stone like a man, and that otherwise the ideas of their thought could nut be fixed upon and determined to the invisible God. It was then granted me to tell them, that the ideas of thought may be fixed upon and determined to the invisible God, wlien they are fixed upon and determined to the Lord, who is God visible in thought under a human form ; and thus tiiat man may be joined with the in- visible God in thouglit and affection, consequently in faith and love, when he is joined with the Lord, but not otlierwise. 143. The spirits who were seen on high were questioned, whether on their cartli they live under the rule of princes or kings ; to which they replied, that they know not what such rule is, and that they live under themselves, being distinguished into nations, families, and houses. They were questioned fur- tlier, whether they are thus in a state of security. They replied in the affirmative, inasmuch as one family never envies another in any respect, or desires to deprive another of its just rights. They expressed a degree of indignation at being asked these questions, as implying a suspicion of their hostility, or of their want of protection against robbers. What, said they, have we need of but food and raiment, and thus to live content and quiet one under anotlier ? 144. Being further questioned concerning their earth and its produce, they said that they had green fields, flower-gardens, forests full of fruit trees, and also lakes abounding with fish; and that they had birds of a blue color, with golden feathers, and also greater and lesser aninuds. Among the lesser, they mentioned one sort which had the back elevated like camels on our earth ; nevertheless, that they did not feed on their flesh, but only on the flesh of fishes, and besides on fruits of trees and pulse of the earth. They said, moreover, that they did not live in houses regularly built, but in groves, in which amongst the 395 144 148 ON TIIK EARTHS IN THE UNIVERSE, leaves tliey made to themselves shelter against rain and the heat of the sun. 145. Being questioned concerning their sun, which appears as a star from our earth, they said that it has a fiery appearance, and not larger to look at than a man's head. I was told by the angels, that the star which was their sun was among the lesser stars, not far distant from the equator. 146. There were seen some spirits who were like what they had been during their abode on their earth as men. They had faces not unlike those of the men of our earth, except that their eyes and noses M^ere less. This appearing to me somewhat of deformity, they said that little eyes and a little nose were accounted marks of beauty with them. A female was seen clad in a gown ornamented with roses of various colors. I asked wlience they were supplied with materials for clothing on their earth. They answered that they gathered from certain plants a substance which they spun into thread ; and that immediately afterwards they laid the threads in double and triple rows, moistening them with a glutinous liquor, and thus giving them consistence. Afterwards they color the cloth thus prepared with a substance procured from the juices of herbs. It was also shown me how they prepare the thread. The women sit down on the ground, and wind it by means of their toes ; and when wound they draw it towards them, and with the hand spin it out to any iineness they please. 147. They said also, that on that earth every husband has no more than one wife ; and that the number of children in a family is from ten to fifteen. They added, that there are found likewise harlots amongst them ; but that all such, after the life of the body, when they become spirits, are magicians, and are cast into hell. OF A THIRD EARTH IN THE STARRY HEAVEN, ITS SPIRITS AND INHABITANTS. 148. There appeared some spirits from afar who were not willing to approach. The reason was, because they could not be together with the spirits of our earth who were then about me. "Hence I perceived tliat they were frcni another earth ; and I was afterwards informed that they were from a certain earth in the universe ; but where that earth is, was not made known to me. Those spirits were unwilling to think at all about the body, or even about anything corporeal and material, contrary to the spirits of our earth ; hence it was that they were 396 OF A THIRD EARTH lis THE STARRY HUAVEN. 1-1:8 150 not willing to approach ; neverilieless after the removal of some of the spirits of our earth, the)' came nearer and discoursed with me. But instantly there was felt an anxiety arising from the collision of spheres ; for spiritual spheres encompass all spirits and societies of spirits ;«=•= and inasmuch as they issue from the life of the affections and consequent thoughts, therefore where the afl'ections are contrary, collision takes place, and hence comes anxiety. Tlie spirits of our earth related, that they even durst not approach those other spirits ; since on their ajiproach, tliey v/ere not only seized with anxiety, but also appeared to themselves as if thej'^ were bound hand and foot witli serpents, from which they could not be loosed but by retiring. This aj)pearance had its ground in correspondence ; for the spirits ot our earth, in the Grand Man, have relation to tlie external sense, consequently to the sensual corporeal principle, and this sensual principle is represented in another life, by serpents.'* 149. Such being the nature and quality of the spirits of that earth, they appear in the eyes of other spirits, not as others, in a distinct human form, but as a cloud, in many cases like a dusky cloud, with whitisli tints, resembling somewhat human ; but they said, that within, they are white, and that when they become angels, that duskiness is changed into a beautiful blue, which was also shown me. I asked wiiether they entertained such an idea concerning their bodies during their abode in the world as men. They replied, that the men of their earth make no account of their bodies, but only of the spirit in the body, as knowing that the spirit will live for ever, but that the body must perish. They said also, that several on their earth believe that the spirit of the body has existed from eternity, and was infused into the body when they were conceived in the womb ; but they added, that now they know that it is not so, and that they repent for having even entertained so false an opinion. 150. When I asked them whether they were willing to see any objects on our earth, informing them that it was possible to do so through my eyes (see above, n. 135), they answered first that they could not, and afterwards tliat they would not, inas- much as they were merely terrestrial and nuiterial objects, from which they remove their thoughts as far as possible. Neverthe- less, there were represented to their view magnificent palaces, resembling those in which kings and princes dwell on our earth; for such things may be represented before spirits, and when they are represented they appear exactly as if they existed. But the spirits from that earth made light of them, calling them marble images ; and then related that they have more magniiiceut XX That the sensual external principle of man in the spiritual world is represent- ed by serpents, as being in the lowest principles, and in respect to interior things in man, lying on the ground, and as it were creeping ; and that hence ihey were called serpents who reasoned Irom that sensual principle, n. 195—197, G:VJ«, 6949. 397 150 153 ON THE KARTHS IN THE UNIVEKSE. objects witli them, wliieli are tlieir sacred temples, not bnilt of stone, but of wood. When it was objected that these were still terrestrial objects, they replied that they were not terres- trial, but celestial, because in beholding them they conceived not a terrestrial but a celestial idea ; believing that they should see like objects in heaven after death. 151. They then represented their sacred temples before the spirits of our earth, who declared that they never saw anything more magniticent ; and as they were seen also by myself, there fore I can describe them. They are constructed of trees not cut down, but growing in the place where they were first planted. On that earth, it seems there are trees of an extra- ordinary size and height ; these they set in rows when young, and arrange theu^ in such order that they may serve as they grow up to form porticos and galleries. In the mean while, by cutting and pruning the tender shoots, they fit and prepare them to entwine one with another, and join together so as to form the ground-work and floor of the temple to be constructed, andlr)'' a side elevation to serve as walls, and, being bended into an arch above, to make the roof. In this manner they construct the temple with admirable art, elevating it high above the ground. They prepare also an ascent into it, by continuous branches of the trees extended from the trunk, and firmly con- nected together. Moreover, they adorn the temple without and within in various ways, by disposing the leaves into particular forms ; thus they build entire groves. But it was not permitted me to see the nature of the construction of these temples within, only I was informed that the light of their sun is let in by apertures among the branches, and is everywhere transmitted through crystals ; whereby the light falling on the walls is refracted in divers colors like those of the rainbow, particularly the colors of blue and orange, which they are most fond of. Such is the nature of theii- architecture, the works whereof they prefer to the most magnificent palaces of our earth. 152. They said further, that the inhabitants do not dwell in high places, but on the earth in low cottages, by reason that liigh places are for the Lord who is in heaven, and low places for men who are on earth. Their cottages were also shown me ; they were oblong, having within along the walls a continued couch or bed, on which they lie one next to another. On the side opposite to the door was a kind of alcove, before which was a table, and behind it afire-place, by which the whole chamber is enlightened. In the tire-place there is not a burning fire, but a luminous wood, from which issues as much light as from the flame of a common fire. They said that in an evening this wood appeared as if it contained in it lighted charcoal. 153. They informed me further, that they do not live in Bocieties, but in houses apart by themselves : that they are OF A TIIIKD EARTH IN THE STARRY HEAVEN. 153 156 joined in societies when they meet at Divine worsliip ; and that on these occasions thej who are teachers walk beneath in the temple, and the rest in piazzas at the sides ; and that at their meetings they experience interior joys, arising from the sight of the temple, and from the worship therein celebrated. 154. In respect to Divine worship, they said that they ac- knowledge God under a Human form, consequently oui- Lord ; for all who acknowledge the God of the universe under a Human form are accepted and led by our Lord. The rest can- not be so led, because they think without a determination of the thought to some specific appearance. They added, that the inhabitants of their earth are instructed concerning the things of heaven by some immediate commerce with angels and spirits, which may be more easily opened to them than to others, by reason of their rejecting corporeal things from their thoughts and affections. I asked what became of those amongst their who are wicked. They replied that on their earth it was not allowed that a wicked person should exist ; but if any one gave in to evil thoughts or evil actions, he was reprimanded by a cer- tain spirit, and threatened with death if he ])ersisted therein ; and in case he still persisted, he was taken off' by a swoon ; and that by this means the men of that earth are preserved from the contagion of evils. A certain spirit of this kind was sent to me. He spake with me as with them ; moreover, he occasioned some- what of pain in the region of my abdomen, informing me that this was the method he uses with those who give in to evil thoughts and evil actions, and to whom he threatens death if they persist. I was given to understand that they who profane lioly things are grievously punished; and that before the punish- ing spirit comes, there appear to them in vision the jaws of a lion, wide open, of a livid color, who seems as if he would swallow their head, and tear it asunder from the body, and hence they are seized with horror. They call the punishing spirit the devil, 155. Inasmuch as they were desirous to know how^ vce are circumstanced on our earth in regard to revelation, I informed them that it is effected by writing and preacliingt'rom the Word, and not by immediate commerce with spirits and angels, and that what is written may be printed and published, and thus be read and comprehended by wliole societies,whereby the life may be corrected and amended. They were exceedingly surprised that such an art as writing and printing, utterly unknown in other places, could exist on our earth ; but they comprehended that on this earth, where corporeal and terrestrial things are so much loved. Divine things from heaven could not otherwise flow in and be received ; and that it would be dangerous for person in such circumstances to discourse with angels. 156. The spirits of that earth appear upwards m the plane of 3dd 156 158 ON THE EAR'IHS IN THE UNIVERSE. the head towards the riglit. All spirits are distinguished by their situation in respect to the human body, which is in consequence of the universal heaven corresponding with all things appertain- ing to num. These spirits keep themselves in that plane, and at that distance, because their correspondence is not with tho externals but w-ith the interiors of man. Tlieii" action is upon the left knee, a little above and beneath, with a kind of vibra- tion very sensibly felt. This is a sign that they correspond with THE CONJUNCTION OF THINGS NATURAL AND THINGS CELESTIAL. OF A FOURTH EARTH IN THE STARRY HEAVEN, ITS SPIRITS AND INHABITANTS. 157. I WAS further conducted to another earth which is in the univei'se, out of our solai" system, which was effected by clianges of the state of my mind, consequently as to the spiiit ; for, as has been frequently observed above, a spirit is conducted from place to place no otherwise than by changes of the state of his interiors, wdiich changes appear to him in all respects like advancements from place to place, or like journeyings. These changes continued without intermission for about ten hours, be- fore I came from the state of my own life to the state of life pe- culiar to the spirits of that earth, consequently, before 1 arrived there as to my spirit. I was carried towards the east, to the left, and seemed to be gradually elevated from an horizontal plane. I was also enal)led to observe clearly a progression and promotion from a former place, till at length the spirits from whom I departed no longer appeared; and in the mean time I discoursed on various subjects with the spirits who were w-ith me. A certain spirit was also with us who, during his abode in the world, had been a prelate, and a preacher, and likewise a very pathetic writer. From the idea concerning him in ine, the attendant spirits sn])posed that he was a Christian in heart superior to the rest; for in the world an idea is conceived, and judgment formed from preaching mul wi-iting, and not from the life, if it is not attended with some exti-aordiiuiry circumstances; and in case anything in the life appears which does not agree with the preaching and writing, it is nevertheless excused ; for the idea or thought and perce[)tion concei'ning any particular person, gives a bias to the judgment in all things, inclining it in favor of such idea, thought, and perception. 158. After this I observed that I was in the starry heaven as to my spirit, far out of our solar system ; for this may be ob- served from the changes of state, and consequent apj)arent con- tinued progression, which lasted nearly ten hours. At length I heard spirits discoursing near some earth, which was afterwards also seen by me. When I M^as come near them, after some dis- 400 OF A rOURTII EAKTII IN THE STARRY HEAVEN. 158 course together, they said that strangers sometimes come to them from a distance wlio discourse with them concerning God, and confuse the ideas of their thought. They pointed also at the way by which sucli strangers came, whereby it was perceiv able that they were from the spirits of our earth. On question- ing them as to the confusion caused in their ideas, they said that it arose from those strangers asserting that they ought to believe on a Divine Principle distinguished into three persons, which they nevertheless call one God ; and on examining the idea of their thoughts, it is presented as a threefold principle [trinum'], not continuous, but discrete, with some as three persons dis coursing M'ith each other, and with some as two seated together, one near the other, and a third hearkening to them, and going from them ; and although they call each person God, and form a diflferent idea concerning each, still they declare them but one God. They complained exceedingly, that hereby their ideas were confused, in that these strangers conceived three in thought, and in speech profess one, when nevertheless thought and speech ought ever to be in agreement with each other. Tlie spirit who in the world had been a prelate and a preacher, and who also was with me, was then examined as to the idea he entertained respecting one G"od and three persons, when it was discovei'ed that he represented to himself three gods, but making one by continuit3\ He conceived, however, this threefold unity as invisible because it was Divine, and from this conception it was perceivable that he thought only of the Father, and not of the Lord, and that his idea concerning the invisible God was no other than as of nature in her first principles, the result of which idea was, that the inmost principle of nature was his Di- vine Principle, and thus that he might easily be hence led to acknowledge nature as God. It is well to be observed, that the idea which any person entertains concermng anythmg is m another world presented to the life, and thereby every one is examined as to the nature of his thought and perception respect- ing the things of faith ; and that the idea of the thought concern- ing God is the chief of all others, inasmuch as by that idea, if it be genuine, conjunction is elfected with the Divine Being, and consequently with heaven. They were afterwards questioned concerning the nature of their idea respecting God. They replied that they did not conceive God as invisible, but as visible under a Human form; and that they knew Him to be thus visible, not only from an interior perception, but also from this circnni stance, that He has appeared to them as a num. They added that if, according to the idea of some strangers, they should con- ceive God as invisible, consequently without tbrm and quality they should not be able in anywise to think about God, i'las- much as such an invisible principle falls not upon any idea of thought. On hearing this, it was granted me lo tell them that t26] 401 J 58, 159 ON THE EARTHS IN THE 7NIVERSE. they do well to think of God under a Human form, and that many on our eartli think in like manner, especially when they think of the Lord ; and that the ancients also thouglit according to this idea. I then told them concerning Abraham, Lot, Gideon, Manoah, and his wife, and what is related of them in our Word, viz. that they saw God under a Human form, and acknowledged Him thus seen to be the Creator of the universe, and called Him Jehovah, and tills also from an interior perception ; but that at this day that interior perception was lost in the Cliristian world, and only remains with the simple who are principled in faith. 159. Previous to this discourse, tliey believed that our com- pany also consisted of those who are desirous to confuse them in their thoughts of God by an idea of tl>ree ; wherefore on hearing what was said they were affected with joy, and replied that there were also sent from God (whom they then called the Lord) those who teach tiiem concerning Him ; and that they are not willing to admit strangers, who perplex them, especially by the idea of three persons in the Divinity, inasmuch as they know that God is One, consequently that the Divine Principle is One, and not consisting of three in unanimity, unless such threefold unanimity be conceived to exist in God as in an angel, in whom there is an inmost principle of life, which is invisible, and which is the ground of his thought and wisdom, and an ex- tenuil principle of life, which is visible under a human form, whereby he sees and acts, and a proceeding principle of life, whicli is the sphere of love and of faith issuing from him (for from every spirit and angel there proceeds a sphere of life whereby he is known at a distance) i*^'' which proceeding prin- ciple of life, when considered as issuing from the Lord, is the es- sential Divine principle which fills and constitutes the heavens, because it proceeds from the very Esse of the life of love and of faith. They said that in tliis, and in no other tviamier, they can perceive and apprehend a threefold unity. When they had thus expressed themselves, I was permitted to inform them that such an idea concerning a threefold unity agrees with the idea of the angels concerning the Lord, aiid tliat it is grounded in the Lord's own doctrine respecting Himself; tor He teaches that tlie Father and Himself are One ; that the Father is in Him and He ill the Father; that whoso seeth Him seeth the Father; and whoso believeth on Him believetli on the Father and knoweth the Father, also that the Comforter, whom He calls the Spirit of Truth, aiid likewise the Holy Ghost, [U'oceeds trom Him, and does not speak from Himself, but from Him, by which Com- forter is meant the Divine Proceeding principle. I was further permitted to tell them that their idea concerning a threefold unity agrees with the Esse and. ExisLere of the life of the Lord when in the world: the Esse of His life was the Essential Di- vine principle, for he was conceived of Jehovah, and the Esse of 402 OF A FOUR'IH EARTH IN TIIp: STAKKY HEAVEN. 159, 160 every one's life is that whereof lie is conceived ; the Existereof life derived from that Esse is the Human principle in form ; the Esse of the life of every man, which he has from his father, is called soul, and the Existere of life thence derived is called body. Soul and body constitute one man. The likeness be- tween them resembles that which subsists between a principle which is in elibrt \conatus\ and a principle which is in act derived from effort, for act is an effort acting, and thus two are one. Effort in man is called will, and effort acting is called action ; the body is the instrumental part, whereby the wnll, which is the principal, acts, and the instrumental and principal in acting are one. Such is X\\& case in regard to soul and body^ and such is the idea which the angels in heaven have respecting soul and body : hence they know that the Lord made His Human princii)le Divine by virtue of the Divine principle in Hijuself, which was to Him a Soul from the Father. This is agreeable also to the creed received throughout the Christian world, which teaches, that ^''Although Chrid is God and Man^ yet He is not two hut one Christ ^ yea^ He is cdtogether One and a sinrjle Person j for as body and soul are one man, so also God and man are one Christ.'^yy Inasmuch as there was such a union or such a oneness in the Lord, therefore He rose again, not only as to Soul, but also as to Body, which is not the case with any man ; concerning which circumstance He also instruct- ed His disciples in these words, '" UandleMe and see, for a spirit hath Qiot flesh and hones, as ye see Me have^^^ Those spirits understood clearl}- this discourse, such things be-ing suited to the understanding of angelic spii'its. They instantly added, that the Lord alone has power in the heavens, and that the heavens are His ; to which it was granted me to reply, that this is known also to the church on ourearth from the Lord's declara- tion before He ascended into heaven ; for He then said, ''''All 'poiver is given to Me in heaven and in earthP 160. Afferwards I discoursed with those spirits concerning their earth ; for all spirits have knowledge of the things relating to the earth they came from, when their natural or external me- mory is opened by the J^ord ; inasmuch as this memory remains with them after death, but is not opened except at the Lord's good pleasure. Then they related concerning their earth from which they came, that when it is allowed them, they appear to the inhabitants, and discourse with them as men ; and that this is effected by their being let into their natural or external me- yy From the Athanasian Creed. zz That immediately alter death man rises again as to his spirit ; and that he is in a human form, and that he is a man in all and every respect, n. 4527, 5006.5078, K939, 8991, 10.59-4, 10,597, 10,758. That a man rises again only as to spirit, and not as to body, n. 10,593, 10,594. That the Lord alone rose again as to body also, u. 1729, 2083, 5078. 10.825. 403 160 162 ON TIIK EARTHS IN THE UNIVERSE. mory, and coiisequeiitlj into the thono;lits which they had during their abode in the world; and tliat on such occasions tlie inhabitants have theirinterior sight, or sight of tlieir spirits, opened, w herebj' they are seen. They added, that the inhabit- ants at such times know no other than that they ai'e men ot their earth, and that tliey then lirst perceive them not to be men when they are suddenly taken away from their sight. I told them that this was the case also on our earth in ancient times, as when angels appeared to Abraham, Sarah, Lot, the inhabit- ants of Sodom, Manoali and his wife, Joshua, Mary, Elizabeth, and the prophets in general ; and that the Lord appeared in like manner, and they who saw Him knew no other than that He was a man of the earth before He revealed Himself: but that at this day such a])pearances are seldom exhibited ; the reason whereof is, lest men by such things should be compelled to be- lieve : for faith wrought by compulsion, such as is the faith which enters by miracles, is not inherent, and would also be hurtful to those in whom faith may be implanted by the Word in a state without compulsion. 161. The spirit, who had been a prelate and a preacher in the world, was altogether indisposed to believe that any other earths existed besides our own, in consequence of having thought in the world that the Lord was born on this earth alone, and that none could be saved without the Lord ; wherefore he was reduced into a state similar to that which spirits are reduced into when they appear on their own earth as men, concerning which state see above : and thus he was let into that earth, so that he not only saw it, but also discoursed with its inhabitants. Hereupon a communication was also thereby granted me, so that I in like manner saw the inhabitants, and likewise some particular things (ui that earth. (See above, n. 135.) There appeared then four kinds of men, but one kind after the other in succession : at tirst there were seen men clothed ; next to them, in order of succession, men naked, of a human flesh color ; afterwards men naked, but with inflamed bodies ; and lastly, black men. 162. Whilst the spirit who had been a prelate and preacher was with those who were clothed, there appeared a woman of a very beautiful countenance, in a plain simple dress ; her gown flowing gracefully behind her, with sleeves also for the arms; her head-dress was beautiful, in the form of a chaplet of flowers. That spirit was exceedingly delighted at the sight of this virgin ; he discoursed with her, and also took her by the hand ; but inasmuch as she perceived that he was a spirit, and not of that earth, she rushed hastily away from him. Afterwards there appeared to him on the right several other women, who had the care of sheep and lambs, which at that time they were leading to a watering-trough, which was supplied with water by a small 4Ui OF A FOUKTII EARTH IN THE STARRY HEAVEN. 1G2, 163 drain from a certain lake. These women were clotlied in like manner with the former: they had in their hands shepherds' crooks, by which they led the slieep and lambs to drink. They said that which way soever they pointed with their crooks, thither the sheep went : the sheep which we saw were large, Avith broad woolly tails. The laces of the women, when viewed more closely, were full and handsome. There were seen also men : their complexion was like that of the men of our earth, but with this difference, that the lower part of the face was black instead of a beard, and the nose was more of a snowy white than a flesh color. Afterwards the spirit who, as was said, had been a preacher in the world, was led on farther, but reluctantly, because ins thoughts were still engaged about the woman with wiiom he was delighted, as was evident from this circumstance, that there still appeared somewhat of his shadow in the former pUice. Then he came to those who were naked ; they were seen walking together two and two, husband and wife, having a covering about the loins, and also around the liead. That spirit, when he was with these inhabitants, was led into the state iu wdiich he was in the world when he was disposed to preach, and instantly said that he would preach be- fore them the Lord cruciiied ; but they said that they were not Avilling to hear any such thing, because they knew not what Avas meant by the Lord crucified, but knew that the Lord is living. He then said that he would preach the living Lord ; but this also they refused to hear, saying that they perceived in his discourse somewhat not celestial, because it had much respect to himself, his own fame and reputation; that they could distinguish from the tone of voice, whether the discourse came from the heart or not ! and that hence they pronounced him incapable of teaching them ; wherefore he was silent. During his life in the world he had been a very pathetic preacher, so that he could excite in his hearers very holy in- fluences : but this pathetic manner had been acquired by art, consequently it was derived from self and the world, and not from heaven. 163. They said, moreover, that they had a perception whe- ther there be any conjugial principle with those of their nation who are naked ; and it was shown that they perceive this by virtue of a spiiitual idea concerning marriage, which idea being communicated to me was to this effect, that a likeness of inte- riors was formed by the conjunction of goodness and truth, consequent!}' of love and faith, and that conjugial love existed from that conjunction descending by influx into the body ; for all things appertaining to the mind are presented in some na- tural appearance in the body, conse.'^uently in the appearance of conjugial love, when the interiors of two persons mutually love each other, and also by virtue of that love are desirous to 405 1G3— 165 ON THE karths in the universe. will and to tliiiik the one as the other, and thus to abide and be joined together as to the interiors of the mind. Hence spi- ritual affection, which appertains to tlie mind, becomes natural affection in the body, and clothes itself with the sense of con- jugial love. Spiritual aft'ection appertaining to the mind is the affection of goodness and truth, and of their conjunction; for all things appertaining to the mind, or to the thinking princi- ple and the will principle have relation to truth and good. They said further that it is altogether impossible for any conjugial principle to exist between one man and several wives, inasmuch as the marriage of goodness and truth, which appertains to the mind, can exist only between two. 164. After this the above spirit came to those who were naked, but whose bodies were inflamed ; and lastly, to those M'ho were black, some of whom were naked, and some clothed ; but both the latter and the former dwelt in a distant part of the same earth ; for a spirit may be led in an instant to places far asunder, inasmuch as he does not proceed and advance like man by spaces, but by changes of state. See above, n. 125, 127.^* 165. I lastly discoursed with the spirits of that earth con- cerning the belief of the inhabitants of our earth in regard to a resurrection, in that they cannot conceive that men come into another life immediately after death, and then appear like men as to the face, the body, the arms, the feet, and all the exter- nal and internal senses ; still less can they conceive that they are then clothed in raiment and that they have places of abode and habitations ; and tiiis solely by reason that the thoughts ot the generality of persons on this earth are grounded in the things of sense, which appertain to the body, and therefore they believe in the existence of nothing but what they see and touch ; and few can be withdrawn from external and sensible things to things of an interior nature, and thus be elevated into the light of heaven, ill which such interior things are perceived. Hence it is, that in i-egard to the soul or s])irit, they cannot form any idea of it as of a man, but as of wind, of air, or of a phantom without form, in which notwithstanding there is some vital principle. This is the reason why they do not believe that they shall rise again till the end of the world, which they call the last judgment, at which time they suppose that the body, although mouklered into dust, and dissipated by every wind, will be brought back again and joined to its soul or spirit. I added, that it is ])ermitted they should thus believe, inasmuch as it cannot otherwise be conceived by those whose tlioughts, as was said, are grounded in things of sense, that the soul or spirit can live as a man in a human form, unless it receives again tiiat body with which it was clothed in the world ; where- fore unless it was asserted that that body is to rise again, they would reject in heart the doctrine concerning a resurrection and 406 OF A FOURTH KAKTH IX Tllb: STARRY IIKAVEX. 105, 166 eternal life as incomprehensible. But stiL this thouirht con- cerning a resnrrection has this advantawing passages : " The peop)le who shall be created shall praise Jah^'' Psalm cii. 18. " Thou sendest forth the spirit, they are created ; and thou reneioest the faces of the landP Psalm civ. 30. ^'•Thus said Jehovah,, thy Creator 0 Jacob, thy Former 0 Israel, for I have redeemed thee, avid I have called thee by thy name, thou art Mine j every one called by My name, and for My glory I have created, I have formed him, yea I have mads him,^'' Isaiah xliii. 1, T ; and in other places : hence it is, that the new creation of man is his reformation, since he is made anew, that is, from natural he is made spiritual ; and hence it is that a new creature is a reformed man.'' 5. Concerning the spiritual sense of the Word, the small work on the White Hokse, mentioned in the Apocalypse, may be consulted. That ';be most ancient church, which was before the flood, and the ancient church, which was after the flood, were in the land of Canaan, n. 5(>7, H686, 4447, 4454, 4516, 4517, 5186, 6516, 9327. That thence all the places there became re- presentative of such things as are in the Lord's kingdom and in the church, n. 1505, 3686, 4447, 5136. That therefore Abraham was commanded to go thither, since among his posterity from Jacob, a representative church was to be instituted, and a Word written, whose ultinjate sense should consist of the representatives and significatives which were there, n. 3686, 4447. 5136, 6516. Hence it is that by land and by the land of Canaan is signified the church, n. 3038, 3481, 3705, 4447, 4517, 5757, 10,658. b That to create is to create anew, or to reform and regenerate, n. 16, 88, 10,373, 10,634. That to create a new heaven and a new earth, is to institute a new church, n. 10,373. That by the creation of neaven and earth in the beginning of Genesis, in the internal sense, is described the institution of the celestial, which was the most ancient church, n. 8891, 9942, 10,545. 425 C 9 OF THE LAST JCDGMKNT, AND THE THAT THE PROCREATIONS OF THE HUMAN RACE ON THE EARTH WILL NEVER CEASE. 6. They who have adopted as their belief concerning the last iudgment, that all things in the heavens and on the earth are then to perish, and that a new lieaven and a new earth will become extant in their place, believe, becanse it follows of con- sequence, that the generations and procreations of the human race are therefore to cease ; for they think that all things will be then accomplished, and that man's future state will be quite different from his former one : but since the day of the last judgment does not mean the destruction of the world, as was shown in the preceding article, it also follows that the human race will continue, and that procreations will never cease. 7. That the procreations of the human race will continue to eternity, is plain from many consideratioTis, of which some are adduced in the work on Heaven, and of which the following are the principal : — I. That the human race is the basis on which heaven is founded. II. That the human race is the seminary of lieaven. III. That the extension of heaven, which is for angels, is so immense, that it cannot be filled to eternity. IV. That they are but few respectively, of whom heaven at present is formed. V. That the perfection of heaven increases according to plurality. VI. And that every Divine work has respect to Infinity and Eternity. 9. That the human race is the hasis on which heaven is founded^ is because man was last created, and that which is last created is the basis of all that precedes. Creation com- menced from the su])reme or inmost, because from the Divine ; and proceeded to ultimate^ or extremes, and then tirst sub- sisted. The ultimate of creation is the juitural world, in- cluding the terraqueous globe, with all things on it. When these were finished, then man was created, and into him were collated all things of Divine order from first to last ; into his in- most were C(;llated those things of thatorder which are ])i-imary ; and into his ultinuites those which are ultimate ; so that man was made Divine order in form : hence it is that all things in man and with num, are both from heaven and from the world, those of his mind from heaven, and those of his body from the world ; for the things of heaven in-fiow into his thoughts and affections, and dis])ose them according to recejition by his spirit, and the things of the world in-flow into his sensations and pleasures, and dispose them according to reception in his body, but still in accommodation to their agreement with the thoughts 426 BA])YLON WHICH HAS BEKN DESTKOYED. 9 and aifec:i(/ns of his spirit. That it is so, may be seen in se- veral articles in Ihe work on Heaven and Hell, especially in the following : That the universal heaven, in one complex, has reference to one man, n. 59 to 67. That every society inheaven has the like, n. 68 to 72. That hence every angel is in a perfect human form, n. 73 to 77. And that this is from the Divine Human of the Lord, n. 78 to 86. And moreover under the article of the correspondence of all things of heaven with all of man, n. 87 to 112. Of the correspondence of heaven with all things on earth, n. 103 to 115. And of the form of heaven, n. 200 to 212. From the above order of creation it may appear, that such is the binding chain of connection from first to last, that all things together make one, in which the prior cannot be separated frunj the posterior (just as a cause cannot be separated from its effect): and that thus the spiritual woi'ld cannot be separated from the natural, nor the natural world from the spiritual : nor the angelic heaven from the human race, nor the human race from the an- gelic heaven ; wherefore it is provided by the Lord, that each shall afford a mutual assistance to the other, that is the angelic heaven to the human race, and the human race to the angelic heaven. Hence it is, that the angelic mansions are indeed in heaven, and to appearance separate from the mansions of men, and yet are with man in his affections of good and truth ; their presentation to sight, as separate, is but an appearance ; as Tuay be seen in an article in the work on Heaven and Hkll, Avhere space in heaven is treated of, n. 191 to 199. That the mansions of angels are with men in their affections of good and truth, is understood b}' these words of the Loi'd, " He who loveth me, keepeth my ivords, and my Father xoill love him^ and we will come umo him^ and make our maiision with him^'' John xiv. 23 ; by the Father and the Loi'd in the above passage is also sig- nified iieaven, for where the Lord is, there is heaven, since the Divine Proceeding from the Lord makes heaven, as may be seen in the work on Heaven and Hell, n. 7 to 12 ; and n. 116 to 125. And likewise by these words of the Lord, " The Com forter the Spirit of Truth ahideth with you^ and. is in you.'''' John xiv. 17 ; the Comforter is Divine Truth proceeding from the Lord, for wdiich reason he is also called the Spirit of Truth, and Divine Truth makes heaven, and also angels, because they are recipient of it ; that the Divine Proceeding from the Lord is Divine Truth, and that the angelic heaven is from It, may be seen in the work on Heaven and Hell, n. 126 to 110. The like is also understood by these words of the Lord, " The Icing- dom. of God is w'dhin yon^'' Luke xvii. 21; the kingdom of God is Divine Good and Truth, in which the angels are. That angels and spirits are with num, and in his affections, has beer given me to see a thousand times, from their presence and ubode with me ; but ar gels and spirits do not know the men 427 9, 10 OF THE LAST JUDGMENT, AND THE with wliom tliev are, neitlier do men know the angels and Bpirits they cohabit with, for the Lord alone knows and dis- poses this. In a word, there is an extension into heaven of all the affections of good and truth, and communication and con- junction with tliose who are in the like affections there ; and tliere is an extension into hell of all the affections of evil and the false, and a communication and conjunction with those who are in the like affections there. The extension of the af- fections into the spiritual w^orld, is almost like that of sight into the natural world ; communications in both are nearly similar ; yet with this difference, that in the natural world there are objects, but in the spiritual world angelic societies. Hence it appears, that the connection of the angelic heaven with the iiuman i-ace is such that the one subsists from the other, and that the angelic heaven Mdthout mankind would be like a house without a foundation, for heaven closes into mankind and rests upon them. The case in this is the same as with each parti- cular man ; his spiritual things, which pertain to his thouo;ht and will, inflow into his natural things, which pertain to liis sensations and actions, and in these they terminate and subsist; if man were not in possession of them, that is, if he were with- out these boundings and ultimates, his spiritual things, which pertain to the thoughts and affections of his spirit, would dis- solve away,like things unbounded, or like those which have no foundation : and it happens, moreover, when a man passes from the natural into the spiitual world, which takes place when he dies, that then, since he is a spirit, he no longer subsists on his own basis, but upon the common basis, which is mankind. He who knows not the mj'steries of heaven, may believe that angels subsist without men, and men without angels ; but I can assev- erate from all my experience of heaven, and from all my dis- course with the angels, that no angel or spirit subsists apart from man, and no man apart from spirits and angels, but that there is a mutual and reciprocal conjunction. From this, it nuiy now be seen that mankind and the angelic heaven make one, and subsist mutually from, and interchangeabl}^ with each other, and thus that the one cannot be i-emoved from the other. 10. That mmikind is the Seminary of heaven, will appear from a subsequent article, in which it will be shown, that heaven and liell are from mankind, and that therefore mankind is the se- minary of heaven. It must, however, first be mentioned, that as heaven has been formed of the human race, from the first creation until now, so it will be foinied and enlarged from the same source hereafter. It is indeed possible that the human race on one earth may perish, which comes to pass when they separate themselves entirely from the Divine, f)r then man no longer has spiritual life, but only natural, like that of beasts; and when man is such no society can be formed, and held bound by laws, 428 BABTl ON WHICU HAS BEEN DESTROYED. 10 — 12 Bince without the influx of heaven, and thus without the Di- vine govei'nment, men would become insane, and rush un- checked into every wickedness, the one against the other. But althougli mankind, by separation from the Divine, were to perish on one earth, which however is provided against by the Lord, yet still they would continue on other eartlis ; for that there are earths in the universe to some hundreds of thousands, may be seen in the little work, "Of the earths in our Solar Sys- tem CALLED Planets, and of the Earths in the Starry Heaven." It was declared to me from heaven, that the human race on this earth would have perished, so that not one man would iiave existed on it at this day, if the Lord had not come into the world, and on tliis earth assumed the Human, and made it Di- vine ; and also, unless the Lord had given to this earth such a Word as might serve for a basis to the angelic heaven, and for its conjunction tolth manhind j that the conjunction of heaven witli man is by the Word, may be seen in the work on Heaven and Hell, n. 303 to 310. But that such is the case can be comprehended only by those who think spiritually, that is, by those who through the acknowledgment of the Lord's Divinity are conjoined with heaven, for they alone are able to think spiritually. 11. That the extension of heaven, which is for angels, is so immense, that it cannot he filled to eternity, appears from what has been said in the work on Heaven and Heix, On the im- mensity of heaven, n. 415 to 420: and That they are hut few respectively of whom heaven is at present formed, in the little work on the Earths in the Universe, n. 126. 12. That the perfection of heaven inci^eases according to plural- ity,, results from its form, according to which its associations are disposed in order, and its communications flow, for it is of all forms the most perfect ; and in proportion to the increase of numbers in that most perfect form, there is given a direction and consent of more and more to unity, and therefore a closer and a more unanimous conjunction ; the consent and the con- junction derived tVom it increase by phirality, for every thing is there inserted as a mediate relation between two or more, and what is inserted confirms and conjoins. The form of hea- ven is like the form of the human mind, the perfection of which increases according to the increase of truth and good, from whence are its intelligence and wisdom. The form of the hu- man mind, which is in heavenly wisdom and intelligence, is like the ibi-m of heaven, because the mind is the least image of that form ; hence it is, that on all sides there is a commu- nication of the thoughts and affections of good and truth in such men, and in angels, with surround'ng societies of heaven ; and an extcTision according to the increase of wisdom, aiid thus ac- coi'd'ng to the plurality of the knowledges of truth implanted 429 2, 3 OF THE LAST JUDGMENT, AND THE m the intellect and according to the abundance of the affectiona of good implanted in the wiU ; and therefore in the mind, for the mind consists of the intellect and the will. The human and angelic mind is such that it may be enlarged to eternity, and as it is enlarged, so it is perfected; and this is especially the case, when man is led by the Lord, for he is then intro- duced into genuine truths, which are implanted in his intel lect, and into genuine goods, which are implanted in his will for the Lord then disposes all things of such a mind into the form of heaven, until at length it is a heaven in the least form. From this comparison, which is a true parallel, it is evident, that the plurality of the angels perfects heaven. Moreover, every form consists of various parts ; a form which does not consist of the various parts, is not a form, for it has no quality, and no changes of state ; the quality of every form results from the arrangement of various things within it, from their mutual respectiveness, and from their consent to unity, by virtue of which every form is considered as one thing : such a form, in proportion to the multitude of the various things arranged within it, is the more perfect, for every one of tliem, as before observed, contirms, corroborates, conjoins, and so produces perfection. But this is still more plain from what has been shown in the w^ork on Heaven and Hell, especially where it treats on the following subject : That every society of heaven is a heaven in a lesser form, and every angel a heaven in the least form, n. 51 to 58 ; and also in the article, Of the form of heaven, according to which associations and communications have place there, n. 200 to 212 ; and On the wisdom of the angels of heaven, n. 265 to 275. 13. That every Divine work has resjpect to Infinity and Eternity y is evident from many things which exist both in heaven and in the world : in neither of them is there ever given any one thing exactly similar to, or the same as, any other: no two faces are either alike or identical, nor will bo to eternity : in like manner the disposition of one is never altogether like that of an either ; wherefore there are as many faces and as man}' dispositions, as there are men and angels ; there never exists in any one man [in whom yet there are innumerable parts which constitute his body, and innumerable aftections which constitute his disposi- tion], any one thing quite alike to, or identical with any one thing in another man ; lience it is that every one leads a life distinct from the life of another. The same order exists in the whole and in every part of luiture ; that such intinite variety is in each and in all, is because they all originate from the Di- vine, who is Lifinite ; hence there is a certain image of Lilinity every where, to the end, that the Divine may regard all things as His own work, and ai the same time, that all things, as His work, may have respect to the Divine. A familiar instance may sdl've 430 BABYLON WHICH HAS BEEN DESTKOYED. 13, l4 to illustrate the manner in which everything in nature has respect to Infinity and Eternity ; any seed, be it the produce of a tree, or of corn, or of a flower, is so created, that it may be multiplied to Infinity, and endure to Eternity ; for from one seed are pro- duced many, five, ten, twenty, to a hundred, and from each of these again as many more ; such fructification from one seed con- tinuing but for a century, would cover the surface not only of one, but of myriads of earths ; the same seeds are so created, that their durations may be eternal ; hence it is evident, that the idea of Infinity and Eternity is contained in them; and the like is true in all other cases. The angelic heaven is the end for which all things in the universe were created, for it is the end on account of which mankind exists, and mankind is the end regarded in the creation of the visible heaven, and the earths included in it ; wlierefore that Divine work, namely, the angelic heaven, primarily has respect to Infinity and Eternity, and therefore to its multiplication without end, for the Divine Himself dwells within it. Hence also it is clear, that the hu- man race will never cease, for were it to cease, the Divine woi'k would be limited to a certain number, and thus its re- spectiveness to Infinity would perish. THAT HEAVEN AND HELL ARE FROM MANKIND. 14. It is altogether unknown in the Christian world, that lieaven and hell are from mankind ; for it is believed that an- gels were created at the beginning, and that heaven was formed of them ; and, that the devil or satan was an angel of light, who, becoming rebellious, was cast down with his crew, and that this was the origin of hell. The angels are greatly as- tonished at such a faith in the Christian world, and still more, tliat nothing at all is there known of heaven, when yet it is a primary subject of doctrine in the church ; and since such ig- norance prevails, they are rejoiced in heart that it has now pleased the Lord to reveal to men many things concerning heaven, and also concerning hell, and by this means, as far as possible, to dissipate the darkness which daily increases, be- cause the church has come to its end : wherefore they wish me to declare from them, that there is no one in the universal heaven, who was created an angel from the first, nor any devil in hell who was created an angel of light, and then cast down, but that all both in heaven and in hell are from the human race: in heaven those who had lived in the world in heavenly love and faith, and in hell those who had lived in hellish love and faith ; and 1 hat it is hell in the whole complex, which is called the devil and satan ; that the hell behind, which is th« 431 l-t, 15 OF THE LAST JUDGMENT, AND THE abode of evil ^enii, is the Devil, and the hell in front, which is the abode oT evil spirits, is Satan. ^ What the one hell is, and what the other, may be seen in the work on Heaven ane Hell, towards the end. The angels said, that the Christian world have conceived such a belief about those in heaven and hell, from certain passages in the Word no otherwise under- stood than according to the sense of the letter, and not illus- trated and explained by genuine doctrine from the Word ; when yet the sense of the letter, if the genuine doctrine of the church does not shine before it, divides the mind into various opinions ; whence coine ignorance, heresies, and errors.** 15. Another cause of such a belief in the man of the church is, that he believes that no one can go to heaven or hell be- fore the time of the last judgment, of which he has conceived this opinion that the visible world is then to perish, and to be- come extant anew, and that then the soul will return into its body, and that their conjunction will again enable man to live as man. This belief involves another about the angels, that they were created from the beginning ; for it is impossible to believe that heaven and hell are from mankind, wdien it is be- lieved that no man goes to either till the end of the world. But in order that man may be convinced that it is Jiot so, it has been granted me to have fellowship w-ith angels, and also to speak W'ith those who are in hell, and this now for many years, sometimes continuously from morning till evening, and thus to be instructed concerning heaven and hell ; to the end that the man of the church may no longer remain in his erroneous belief, about a resurrection at the day of judgment, about a state of the soul in the interval, as w^ell as about angels, and about a devil ; which belief, since it is a belief of the false, induces dark- ness ; and with those m'Iio think of such things from self-intel- ligence, brings on doubt, and at length denial ; for they say in heart, how can so vast a heaven, and so many stars, with sun and moon, be destroyed and dissipated ? and how can the stars fall from heaven upon the earth, which yet are larger than the eai'th ? or liow can bodies, eaten up by worms, consumed by putrefaction, and scattered to all the winds, be re-collected for c That the hells, or the infornals, taken collectively, are callefl the devil and Batan, u. 094. That they who have been devils in the world, become devils after death, u. 968. d That tin; doctrine of the church must be from the Word, n. 3464, 5402. 6832, 10,7()3, 10,7(i5. That the Word cannot be understood without doctrine, n. 9021, 9409, 9424, 9430, 10,324, 10,431, 10,582. Tliat true doctrine is a lamp to those who read the Word, n. 10,401. That genuine doctrine must come from those who are in illustration from the Lord, n. 2510, 2510, 2519, 9424, 10,105. That they who dwell in the literal sense of the Word without doctrine, can arrive at no un- derstanding of Divine Truths, n. 9409, 9410, 10,582. And that they are led into many errors, n. 40,431. The ditfcrence between those who teach and learn from the doctrine of the church deprived from the Word, and those (who teach and learu) only f! im the literal sense of the Word, n. 9025. 432 BABYLON WHICH HAS BKEN DESTROYED. 15 tlieir soxils? in the moan time, where is tlie sonl, and what is it without the senses which it had in the body? with siicli like sayings on matters, which being incomprehensible, fall not within belief, and destroy in many the faith in man's eternal life, in a heaven and a hell, and with them, in all the remaining tenets of the faith of the church. That they have wrougiit this destinic- tion is evident from those who say, Who ever came from heaven t<^ tell us that it does exist ? What is hell ? Is it anything at all? What is the meaning of man's being tormented with eternal fire ? What is this day of judgment? Has it not been expected for ages in vain ? Questions such as these imply complete denial. Lest therefore, they who think thus (as do many who, from their knowledge in worldly matters are reputed skilful and learned), should any longer disturb and seduce the simple in faith and heart, and induce infernal darkness concern- ing God, heaven, eternal lite,and other subjects dependent upon these, the interiors of my spirit have been opened by the Loi-d, and thus it has been granted nie to speak with all those of the dead whom I ever knew in the life of the body, with some for days, with some for months, and with some for a year, and also with so numy others, that I should come short if I reckoned them at an hundred thousand, of whom many were in the heavens, and many in the hells. I have also spoken with some two days after their decease, and told them that solemn prepa- rations were then making for their funerals ; to which they said, that it was well to reject that which had served them for a body and its functions in tlie world : and they desired me to declare that they are not dead, but alive and equally men as before, and that they had only passed out of one world into another, and did not know^ that they had lost any-thing, since they are in a body and possessed of senses as before, and in intellect and will as before, and have like thoughts and like affections, like sensations, pleasures, and desires, as when they were living in the world. Most of those who were newlj^ deceased, when they saw that they were living men as bef >re, aiul in a similar state (for after death the state of every one's life is at lirst si- milar to what it was in the world, but is successively changed with each either into heaven or into hell), M'ere affected with new joy at being alive, and said that they liad believed nothing of this ; but greatly wondered that they could have been so ig- norant and so blind, concerning the state of their own lives after death ; and more especially, that the men of the church should be so, when yet they of all men in the world, have the gieatest opportunities of light afforded them.e Then for the e That at this day few in t liristendom believe that man rises agjain immediately after death, Pref. to chap, xvi of Gen. n. 4()22, 10,758. But at the time of the last judjj;ment, when the virihle world is to jjeris^h, n. 10,594. The cause of such delicf, u. 10.594, 10.758. Tliat nevertheless man does rise again imni'diately after 10, 17 OF THE LAST JUDGMliNT, AND THK first time tliey saw the caut^e of this blindness and ignorance, which is, that external things, such as relate to the world and the body, had occnpied and tilled their minds to such an extent, that they coidd not he elevated nito^ the light ot lieaven and behold the things of the church, which are beyond its doctrinals ; for mere darkness inllows from corporeal and worldly things (if they are so much loved as they are at the present day), whenever man wishes to think of the things of heaven, beyond the dictate of the doctrine of faith which be- longs to his church. Ifi. Yery matiy of the learned from the Christian world, are bewildered when they lind themselves after death in a body, in garments, and in houses as they were in the world; and when they recall to memory, what they had thought of the life after death, of the soul, of spirits, of heaven and of hell, they are atfected with shame, declare that they have thought like fools, and that the simple in faith are much wiser than they are. The learned were explored, who had confirmed themselves in such errors, and who had attributed all things to nature, and it was found, that the interiors of their minds were closed, and the exteriors opened, so that they had not looked to heaven, but to the world, and hence also to hell ; for in so far as the interiors of the mind are opened, so far man looks to heaven, but in so far as the interiors are closed, and the exteriors opened, in so far he looks to hell ; for the interiors of man are formed for the reception of the all of heaven, and his exteriors for the recep- tion of the all of the world, and they who receive the world, and not at the same time heaven, receive hell/ 17. That the spiiit of man, after its release trom the body, is a man, and in a human form, has been attested to me by the daily experience of many years ; fori have seen, heard, and r;onversed with spirits a thousand times ; and even on this very subject ; that men in the world do not believe them to be men, and that they who do believe it, are accounted simpletons by the learned. The spirits were grieved in heart, that such igno- rance should still ])revail in the world, and most of all in the church ; but this, they said, proceeded principally from the death, and that thea he is a man in the general and in every particnlar, n. 4527, 0006,7078, 89:^9. «99l, 10,594, 10,758. That the sonl. which lives after death, ia man's spirit, which is the real man in the man, and which also in the other life ia in a perfect hnman form, n. -i'l'I, 1880, 1881, 3t;33, 4G22, 4735, 5883, (i054. (>G05, n(i2G. 7021, 10,504. Tlie same from experience, n. 4527, 500(), 8939. And frona the Word, n. 10.597. What is imdc-stood l)y the dead heinj? seen in the holy city, Matt, .\xvii. 53, is explained, u. 9229. How man is raised from the dead ; liy ex- perience, n. 1()8 to 189. Of his state after resuscitation, n. 317, 318, 319. 2119, 5070, 10.590. False opinions abour the soul and the resurrection, n. 444, 445, 4527, 4G22, 4t<58. I Tbat in man the spiritual and the natural worlds are conjoined, n. 6057. That mans internal is fornu'd in tin; imago of heaven, but his external in ♦)!€ image ol the world, u. 3G28, 4523, 4524, 005", G314, U70G, 10,15G, 10,472. *34 BABYLON WHICH HAS BEEN DESTKOYED. 1^ learned, whose thoughts of the soul Jiave been sensual- eorj^o- real ; wherefore they have conceived no other idea of it, than such as tliey have of mere tliought ; wliich, when it is regarded without any subject in wliich it may Oe, and from which it may proceed^ [in (|uo et ex quo] is like some volatile form of pure ether, wliich is necessarily dispersed when the body dies; but since the church derives a belief in the immortality of the soul from the Word^ they were obliged to ascribe to it some vitalitv, such as they assign to thought, though not the sensitivity which man enjoys, till it is again united to its body. On this opini(jn is founded the doctrine of a resurrection at the time of the last judgment, and a belief in a conjunction (of the soul and the body then) ; for when this liypothesis about the soul, is coupled with the church-belief in man's eternal life, no other conclusion can be come to : hence it is, that when any one thinks of the soul, from the docti'ine and hypothesis togetlier, he quite fails to perceive that it is a spirit, and that this spirit is in a human form. Add to this, that scarcely any one at this day knows what the spiritual is, and still less that they who are spiritual, as all spirits and angels are, have anything of the human form. Hence it is, that almost all who come from the world are in the greatest an)azement that they are alive, and equally men as before, with no differerice whatever : but when they cease to be amazed at themselves, they then wonder that tiie church slionld know nothing of this state of men alter death, when yet all who have ever lived m the woi'ld, are in the other life, and live as men ; and because they have also wondered why this was not di8ch)sed to man by visions, it was told them from heaven, that this could be done, for nothing is easier, when the Lord pleases, but that still they who had contirmed themselves in falses against it, would not believe, even though themselves were to see it ; and moreover, that it is perilous to manifest anything from heaven to those who are in worldly and corporeal loves, for in this case they would first believe and afterwards deny, and tiius profane an essential truth ; for to believe and afterwards to deny, is to profane ; and they who profane, are thi-nst down into the lowest and most grievous of all the hells. It is this peril which is understood by these words of the Lord, ''' lie hath Winded their eyes, and hardened their hearts, lest they should see with the eyes and understand with the heart, and convert themselves, and. I should heal them,'''' John xii. 40; and that they who are in worldly and corporeal loves, still would not be- lieve, is xmderstood. by these v.-ords, '•'• Abraham said to the rich man in hell. They have Moses and the prophets, let them hear them, ^ hut he said, Hay, father Abraham,, but ^if one from the dead come to them^ they will be converted ', but Abraham said to him^ if they hear not Moses and the prophets, neither wiU 43a 18 — 20 OF THE LAST JUDGMliNT, AND THE they helieve even if one rose from the dead^'' Luke xvi. 29, 30, 31. 18. That heaven is from mankind, is evident from this, that angelic and human minds are simihir ; botli enjoying the fa- culty'of UTiderstandino;, of perceiving, and of willing; both being formed for receiving heaven ; for the liuman mind pos- sesses wisdom as well as the angelic ; hut it is not so wise in tiie world, because it is in a terrestrial body, in which its spiritual mind thinks naturally, for its spiritual tiiought, which it has in common with an angel, then Hows down into natui-al ideas cor- respondent with spiiitual, and is thus perceived in them; but it is otherwise when the mind of man is freed from its connection with the body ; then it no longer thinks naturally but spirit- ually ; and when spii'itually, it has thoughts incomjirehensible and inefi'able to the natural man, as an angel has. Hence it is evident, that man's internal, which is called his spirit, in its own essence is an angel. s That an angel is in a perfect hu- man form, may be seen in the work on IIkaven and Hkll, n. 73 to 77 : but when man's internal is not opened above, but only below, then still, after its removal from the body, it is in a human form, but a direful and diabolical one, for it cannot look upwards to heaven, but oiily downwards to hell. 19. That lieaven and hell are from mankind, the church moreover might have known from the Word, and made j!?ar^ ot its own docti'ine, had it been admissive of illustration from lieaven, and attended to the Lord's words to the thief, that ^''to-day he sJiould he with Illm in jparadise^'' Luke xxiii. 43 ; or to those which the Lord spake concerning Dives and Lazarus, that, ^Hhe one went to hell, and thence spoke with Abraham, and that the other went to heaven^'' Luke xvi. 19 to 31 ; or to what the Lord told the Sadducees respecting the resui-rcction, that ''''God is not the God (f the dead, hut of the living,^'' Matt. xxii. 32 : and furthermore the ehurch might have known it from the common faith of all who live well, especially from their faith in the hour of death, when they are no longer in worldly and cor- poreal states, in that tliey believe they shall go to heaven, as soon as the life of their body ceases ; this faith prevails with all, so long as they do not think, from tlie doctrine of the church, of a resurrection at the time of the last judgment. Inquire into the subject and you will be confirmed that it is so. 20. lie who has been instructed on Divine order, may moreover understand, that man was created to become an an- g That there arc as many degrees of life in man, as there are heavens, and that they are opened alter death according to his life, n. 3747, 9594. That heaven is in man, n. 3884. That Uie men who are living a life of love and charity, have an- gelic wif-dom in tliem. but tliat it is then latent, and that they come iniritual man ; although they might have seen that the spiritual man acts at will u})on the whole, and upon every part of the natural man, and that the natural man of himself does absolutely nothing. It is the 438 BABYLON WHICH HAS BEEN DESTROYED. 24, 25 Bpiritual man who thinks and wills, for this the natural man of himself cannot do, and thought and will are the all in all of the natural man, for he is put in action as the spiritual man wills, and speaks as the spiritual thinks, and that so entirely, that action is nothing without will, and speech is nothing with- out thought, for on the removal of thought and will, speech and action cease in a moment. From this it is evident that the spiritual man is indeed a man, and that he is in the whole, and in every part of the natural man, and that therefore their effigies are alike, for the part or piirticle of the natural man, in which the spiritual does not act, has no life in it. But the spi- ritual man cannot appear to the eyes of the natural man, for, although it is according to order, that the spiritual should see the natural, it is contrary to order, that the natural should see the spiritual ; since there is given an influx, and therefore also a sight, of the spiritual into the natural, (for sight t(io is influx), but not the reverse. It is the spiritual man who is called the spirit of man, and who appears in the spiritual worhl in a per- fect human form, and lives after death. Because they who are intelligent have hitherto \i\\o^n\ nothing of the s])irjtual world-, and therefore nothing of the spirit of man, [as was said above], they have conceived a notion, that man cannot live as man after death, before his soul returns into the bocl)% and again puts on the senses : hence have arisen their so trifling ideas about man's resurrection, to wit, that corpses, though eaten up by worms and fish, or quite gone to dust, are to be re-collected by Divine Omnipotence, and re-united to souls ; and that this is not to happen till the end of the world, when the visible uni- verse is to perish ; with many more such notions, which are every one of them inconceivable, and at the first glance of the mind, strike it as impossibilities, and contrarj^ to Divine Order, tending thus to weaken the faith of many ; for those who think wisely, cannot believe what they do not in some measure com- prehend ; no belief in impossibilities can exist, that is, no be- lief in such things as man thinks to be impossible : hence also those who disbelieve the life after death, derive an argument in support of their denial. But that man rises again immediately after death, and that then he is in a perfect human form, may be seen in the work on Heaven and Hell, in man}'- of its articles. These things have been said, that it may be still more confirmed that heaven and hell are from mankind, from which it follows, that all who were ever born men from the beginning of creation, and are deceased, are either in heaven or in hell. 25. lliat every man after the life in the world lives to eternity^ results from this, that man is then spiritual, and no longer na- tural, and that the spiritual man, separated from the natural, mnintains his quality to eternity, for man's state cannot be changed after death. Moron^er, the spiritual of evcrv man is 43S^ 25 OF THE LAST JUDGMIiNT, AND THE in conjunction with the Divine, since it lias the power of thhiking of the Divine, and also of loving the Divine, and of being affected with all things which are from the Divine, [such as those which the church teaches], and therefore of being con- joined to the Divine by thought and will, whicii are the two faculties of the spiritual man, and constitute his life ; and that whicli can thus be conjoined to the Divine, can never die, for the Divine is with it, and conjoins it to Himself. Furthermore, as reo-ards his spirit, man is created to the form of heaven, and the form of heaven is from the Divine Himself, as ma}' be seen in the work on Heaven and Hell, where it has been shown, That the Divine of the Lord makes and forms heaven, n. 7 to 12, and n. 78 to 86. That man is created to be a heaven in the least effigy, n, 57. That heaven in the whole complex, has reference to one man, n. 59 to Q6. That hence an angel is in a perfect human form, n. 73 to 77 ; an angel is a man regarded as to his spiritual. On this subject moreover, I liave often conversed with the angels, who wondered vastly, that of those who are called intelligent in the Christian world, and who even have credit given them for intelligence by others, there are vr.ry many who utterly reject the belief of their own im- mortality, believing that the soul of a man is dissipated at death, just as the soul of a beast is ; not perceiving the distinction between the life of a man and the life of a beast; that man has the power of thinking above himself, of God, of heaven, of love, of faith, of good, spiritual and moral, of truths, and the like, and that thus he may be elevated to the Divine Himself, and be conjoined by all those things to Him ; but that beasts cannot be elevated above their own natural, to think of such things, and of consequence that their spiritual, at death, cannot be separated from their natural,' so as to live by itself, as man's spiritual can : wlience also it is, that the life of a beast ceases, on the dissipation of its natural life. The reason why many of the so-called intelligent in the Christian world, have no faith in the immortality of their own lives, the angels de- clared to be this, that in heart they deny the Divine, and ac- knowledge nature instead of the Divine, and they who think from such principles, are not able to think of any eternity by conjunction with the Divine, nor consequently, of the state of man as dissimilar to that of beasts, for in rejecting the Divine +yom thought, they also reject eternity. The angela declared moreover, that with every man there is an inmost or supreme That there is also an influx from the spiritual world into the lives of beasts, nut that it is common, and not special as with man, n. 1033, 3(i4G. That the dis- tinction l)otween men and l)easts is this, that men may be elevated ubor t th«im- lelves to the Lord, may think of the Divine, may love llim, and may tViiP V« -ioa- joined to the Lord, whence they bave eternal life ; but it is otherwis'^ vJV ■ H^Pta, which eanni:t be elevated to sucl things, n. 452f, 1223, 923L 4.40 BABYLON WHICH HAS BEEN DESTROYED. 25, 26 degree of life, or an inmost or supreme somewhat (quoddam) into •.vliicli the Divine of the Lord primarily or proximately inflows, and fiom which lie disposes all the remaining interiors belotiging to the spiritual and natural man, whicli are successive in both aiicording to gradations of order : this inmost or supreme tliey called the Lord's entrance into man, and His veriest dwelling place with him ; and they said^ that by this inmost or supreme, nian is man, and is distinguished from brute animals which have it not ; and that hence it is, that men, as regards the interiors which belong to their minds, rational and natural, unlike animals, may be elevated by the Lord to himself, may have faith in Ilim, may be affected by love to Him, may receive intelligence and wisdom, and speak from reason. Wlien I asked them concerii- ing those who deny the Divine, and the Divine Truths, by wliicli the conjunction of the life of man with the Divine Himself is effected^ and who live to eternity, notwithstanding their denial, they replied, that these also have the faculty of thinking and of Milling, and therefore of believing and loving the things which are from tlie Divine, as well as those who acknowledge the Divine, and that by virtue of this faculty, they too live to eternity ; and they added, tliat tliis faculty is from that inmost or supreme which is in every man, [of which mention was made above] : (that it is possessed even by those who are in hell, and that they derive from it a power of reasoning and speaking against Divine Truths, has been shown in many places) : hence it is, that every man lives to eternity, be he what he may. Be- cause every man after death lives to eternity, no angel or spirit ever thinks of death ; nay they are utterly ignorant of what it is to die ; wherefore, when death is mentioned in the Word, the angels understand by it either damnation, which is death in the spiritual sense, or continuation of life and resurrection.'^ These things have been said in conflrmation that all the men who have ever been born, and have died, from the beginning of creation, are alive, some in heaven, and some in hell. 26. In order that I might know that all loho have ever been- horn men from tli^ hegirtning of creation^ and are deceased^ are either in heaven or in hell^ it has been granted me to speak with some who lived before the deluge ; and also with some who lived after the deluge; and with certain of the Jewish nation, who are uiade known to us by the Word of the Old Testament ; Avith some wiio lived in the Lord's time ; with many who lived in the ages succeeding, even down to the present day ; and moreover ^ That wheh death is mpntionod in the Word, and spoken of fiie wicked, in hea- ven are understood damnation, (which is spiritual deatii), and also hell. n. 5407, 6119,9008. That they who are in^goods and truths are called living, hnt ther .vho are in evils and f'alses dead, n 81, 290, 7494. That by death, when spoken of he good who die. resurrection and continuation of life are understood in heaven, for at death man rises again, continues his own life, and advances in it to eternity, n. 3498, 35(M), 4618, 4621, 6036, 6222. 441 £7 OF THE LAST JUDGMENT, AND THE with all those of the dead, whom I had been acquainted with during their lives in the body ; and likewise with infants, and with many of the Gentiles. From this experience I have been fully convinced, that there is not one, who M'as ever born a man, from the lirst creation of this earth, who is not in heaven or in hell. 27. That since all, who are to he horn hereof ter, must also go into the spiritual world, that world is so vast and such a loorld, that the natural world, the abode of men on earth, cannot he conijKired, with it, is evident, from the immense multitude of men who have passed into the spiritual world since the first creation, and who are together there ; as well as from the continual increase which the spiritual world ivill receive from maidvind hereafter, for from mankind it will receive accessions, and that without end, in conformity with what has been shown above, in an article for the purpose, [n. 6 to 13] namely, that the procreations of the human i-ace on the earth will never cease. When my eyes have been opened for me, it has some- times been granted me to see liow immense, even now, is the nnil titude of men who are there ; it is so great that it can scai'cely be numbered, — such myriads are there — and that only in one place, towards one quarter ; what then must the numbers be in the other quarters ? For all are there collected into societies, and the societies exist in vast numbers, and each society, in its own place, forms three heavens, and three hells under them ; wherefore there are some sjiirits who are on high, some who are in the middle, and some who are below them ; and underneath, there are those who are in the lowest places, or in the hells ; and those who are above, dwell among themselves as men dwell, in cities, in which hundreds of thousands are together: whence it is evident, that the natural world, the abode of men on earth, cannot be compared with that world, as regards the multitude of the liunum race ; so that when nnin passes from the natural world into the spiritual, it is like going from a village into a mighty city. That neither can the natural world be com]^-ared with the spiritual world in kind, may a)>pear front this, that not only have all the things which are in the natural world an existence there, but innumerable others besides, which never were seen in this world, nor can l)e presented to the sight, for spii'itual things are there effigied by natural-seeming appear- ances which fully represent them, each several thing with an infinite variety ; for the spiritual so far exceeds the natural in excellence, that the things are few which can be produced to the natural sense ; the natural sense not receiving one, for thousands which the spiritual mind receives; and all things which l)elong to the spiritual mind, are presented, even in forms to the sight of spirits, and this is the reason why it is inq>o8sible to describe what the spiritua' world is, as regards its own mag- 442 BABYLON "WHICH HAS BEEN DESTKOYEIj. 27, 28 niticeiitand stupendous things. These moreover increase in pro- portion to the niuhiplieatiou of tlie human race in the heavens, for all things are there presented in forms which correspond 10 the state of each sjnrit as to love and faith, and thence as to wisdom and intelligence ; and thus with a variety which in- creases continuallj, as the multitude increases ; whence it has been said by those who were elevated into heaven, that they saw and heard things there, which no eye has ever seen, and no ear has ever lieard. From these observations it may appear, that the spiritual world is such, that the natural world cannot be compared with it. Moreover, what it is, may be seen iu the work on Heaven and Hell, where it treats of the two king- doms of heaven, n. 20 to 28. Of the societies of heaven, n. 41 to 50. Of representatives and appearances in heaven, n. 170 to 176. Of the wisdom of the angels of heaven, n. 205 to 275. The things there described however are very few. THAT THE LAST JUDGMENT MUST BE WHERE ALL ARE TOGETHER, AND THEREFORE IN THE SPIRITUAL WORLD, AND NOT UPON EARTH. 28. Concerning tlie last judgment, it is believed that the Lord will then appear in the clouds of lieaven with the angels in glory, and awaken from the sepulchres all who have ever lived since the beginning of creation, clothing their souls with bodies; and when they are thus sunnnoned together, that He will judge them, those who have done well, to eternal life or hea- ven, those who have done ill, to etermil death or hell. The churches derive this belief from the sense of the letter of the Word, nor could it be removed, so long as men did not know that there is a spiritual sense within every thing which is related in the literal sense of the Word, and that that sense is the Essential Word, to which the sense of the letter serves for a foundation and a basis, and that without such a letter as it has, the Word could not have been Divine, or have served in heaven, as in the world, for the doctrine of life and faith, and for conjunction. He therefore who is acquainted with the spi- ritual things, to which the natural expressions of the Word correspond, has the power of knowing that by the Lord's advent in the clouds of heaven, is not to be understood that He will thus appear, but that He will appear in the Word; lor the Lord is the Word, because He is the Divine Truth , the clouds of heaven in which He is to come, are the sense of the letter of the Word, and the Glory is its spiritual sense ; the angels are tlie heaven, from which He will appear, and 443 28 30 OF THE LAST JUDGMENT, AND THE moreover tliey are the Lord as to Divine Truths.^ Ilcnce the meaning of these words is now evident, namely, that when the end of the church is, the Lord will reveal the spiritual sense of the Word, and thus the Divine Truth, such as It is in Itself; therefore that this is the sign that the last judgment is at hand. That there is a spiritual sense within each thing and expression in the Word, and what it is, may be seen in the Akcana Cce- LESTiA, in which all the contents of Genesis and Exodus are explained according to that sense ; and a collection of passages extracted from it, on the Word and its spiritual sense, may be seen in the little work, on the White Hokse, mentioned in the Apocalypse. 21). That the last judgment must be in the spiritual world, and not in the natural world, or on the earth, is evident from the two preceding articles, and will be seen further in what is to follow. In the ])revious articles it has been shown, that heaven and hell are from mankind, and that all who were ever born men since the beginning of creation, and are deceased, are either in heaven or in hell, and that therefore they are all assembled in the sj/l- ritual world [ibi] : but in the articles which follow it comes to be shown that the last judgment has already been accomplished. 30. And moreover, no one is judged from the natural man, or therefore during the life in the natural world, for man is then in a natural body : but every one is judged in the spiritual man, and therefore when he comes into the spiritual world, for man is then in a spiritual body. It is the spiritual in man which is judged, but not the natural, for no blame or criminality can be imputed to it, since it does not live of itself, but is only the servant, and passive instrument of the spiritual man. [See n. 24.] Hence also it is, that judgment is effected upon men when they have put off their natural, and put on their spiritual bodies. In the s})ii-itual body moreover, )iuin appears such as he is with respect to love and faith, for every one in the spi- ritual world is the effigy of his own love, not only as regards the face and the body, but even as regards the s]>eech and the actions. [See the work on Heaven and Hell, n. 481.] Hence 1 From the Arcana Ccelestia. That the Lord is the Word, because He is the Divine Tnitii in heaven, n. 2533, 2818, 2859, 2894, 3393, 3712. That the Lord is the Word, also because it is from Him, and treats of Him, n. 2859 ; and ))ecause it treats of the Lord alone, and primarily of tlie Glorilication of His Human iu its inmost sense, so that the Lord Himself is in it, n. 1873, 9357. That the comiu};; of the Lord is His Presence in the Word, and revelation, n. 3900, 40(iO. That clonda iu the Word signify the Word in the letter, or iu its literal sense, n. 40(i0, 439], 5922, 6313, 6752, 8106, 8781. 9430, 10,551, 10,574. That Glory iu the Word sig- nifies Divine Truth, such as it is in heaven, and such as it is in the spiritual sen«3, n. 4809, 5292, 8267, 8427, 9429, 10,574. That angels iu the Word signify Divine Truths from the Lord, since angels are receptions of them, and do not speak them from themselves, but from the Lord, u. 1925, 2821, 3039, 4085, 4295, 4402, 6280 8192, 8301. That trumpets or cornets, which the angels then have, signify Diviui Truths in heaveu and revealed from heaven, u. 8H5, 8823. 8915. 444 BABYLON WHICH HAS BEEN DESTROYED. 30 32 it is, that the true qualities of all are known, and their instanta- neous separation etiected, whenever the Lord pleases. From what has heen said it is plain, that judgment is effected in the spiritual world, but not in the natural world, or on the earth, 31. Tiiat the natural life in man has no efficiency, but his spiritual life in the natural, since what is natural, of itself is void of life ; and that the life which appears in it, is from the life of the spiritual man, and that therefore it is the spiritual man who is judged ; and moreover that being judged according to deeds, means that man's spiritual is judged, may be seen in the work on Heaven and Hell, in the article headed, That man after death is such as his life in the world has been, n. 470 to 484. 32. I am here desirous of adducing a certain heavenly ar- canum, which is indeed mentioned in the work on Heaven and Hell, but has never yet been described. Every one after death is bound to some society, even when first he comes into the spiritual world, [see that work, n. 427 to 497], but a spirit in his first state is ignorant of it, for he is then in externals and not yet in internals. When he is in this state, he goes hither and thither, wherever the desires of his animus impel him, but still actually, he is where his love is, that is, in a society composed of those who are in a love like his own. When a spirit is iu such a state he then appears in many other places, in all of them also present as it were with the body, but this is only an appearance ; wherefore as soon as he is led (perducitur) by the Lord into his own ruling love, he vanishes instantly from the eyes of others, and is among his own, in the society to which he was bound. This peculiarity exists in the spiritual world, and is a wonder to those who are ignorant of its cause. Hence it is then, that as soon as ever spirits are congregated together, and separated, they are also judged, and every one is presently in his own place, the good in heaven, and in a society there among their own, and the wicked in liell, and in a society there amoniic their own. From these thino;s it is moreover evi- dent, that the last judgment can exist nowhere but in the spi- ritual world, both because every one there is in the likeness of his own life, and because he is Avith those who are iu similar life, and is thus in society with his own. But in the natural world it is not so ; the good and the evil may dwell together there, the one ignorant of what the other is, and the life's love of each producing no separation between them. Indeed it is impossible for any one in the natural body, to be either in heaven or in hell ; wherefore in order that man may go to one of them, it is necessary that he put off the natural, and be judged in the spiritual body. Hence it is, as was said above, that the spiritual man is judged, and not the natural. 445 33 35 OF THE LAST JUDGMENT AND THE THAT THE LAST JUDGMENT EXISTS, WHEN THE END OF THE CHURCH IS : AND THAT THE END OF THE CHURCH IS, WHEN FAITH IS NOT, BECAUSE CHARITY IS NOT. 33. There are many reasons why the last judgment exists, when the end of the church is ; the principal is, that then, the equilibrium between heaven and hell, and man's essential liberty along with it, begin to perish ; and. when man's liberty perishes, he can no longer be saved, for he cannot then be led to heaven in freedom, but is hurried, into hell apart from free- dom ; for no man can be reformed, without free-will, and all man's free-will is the result of the equilibrium between heaven and hell. That it is so, may appear from two articles in the M'ork on Heaven and Hell, where it treats. Of the equilibriunj between heaven and hell, n. 589 to 596 : and shows, That man is in freedom by means of that equilibrium ; n. 597 to 603 ; and further. That no man can be reformed except in freedom. 34. That the equilibrium between heaven and hell begins to perish at the end of the church, may appear from this, that heaven and hell are from mankind, [as shown above in its pro- per article], and that when many go to hell, and few to hea- ven, evil on the one part, increases over good on the other ; for evil increases in proportion as hell increases, and all evil is derived to man from hell, and all good from heaven. Now since evil increases over good at the end of the church, all are then judged by the Lord, the evil are separated from the good, all things are reduced into order, and a new heaven is established, with a new church upon earth, and thus the equilibrium is restored. It is this then which is called the last judgment, of which more will be said in the following articles. 35. It is known from the Word, that the end of the church is, when faith no longer exists within it, but it is not yet known, that faith is not, if charity is not ; therefore something shall now be said upon this subject. It is foreshown by the Lord that there is iio faith at the end of the churcli, " W/ie7i the Son of Man comes shall lie find faith upon the eartli^"^ Luke xviii. 8 ; and, moreover, that there is no ciiarity then, "//i tlie con- suinmation of the age iniquity will he multiplied ^ the charity of many ivill groio cold, and this gospel will he preached hi all the world, and then shall the end come,'''' Matthew xxiv. 12, 14. The consunnuation of the age is the last time of the church : the state of the church successively decreasing in regard to love and faith, is described by the Lord in this chapter, but it is described by mere correspondences, and therefore the things therein predicted hy the Lord cannot be understood, without a knowledge of the conespondent spiritual sense in each expres- Bion ; on which account it has been granted me by the Lord to explain in the Arcana Coelestia the whole of that chapter and a 446 BABYLON WHICH HAS BEEN DESTROYED. 35, 36 part of the next, hoth of them treating of tlie consummation of the age, of His advent, of the successive vastation of the church, and of the last judgment. See the Arcana C(elestia, n. 3353 to 3356, 3486 to 3489, 3650 to 3655, 3751 to 3759, 3897 to 3901, 4056 to 4060, 4229 to 4231, 4332 to 4335, 4422 to 4424, 4635 to 4638, 4661 to 4664, 4807 to 4810, 4954 to 4959, 5063 to 5071. 36. Something shall now be said on this point, that there is no faith, if there is no charity. It is supposed that faith exists, so long as the doctrinals of the church are believed ; or that they who believe, have faith ; and yet mere believing is not faith, but willing and doing what is believed, is faith. When the doctrinals of the church are merely believed, they are not in^man's life, but only in his memory, and thence in the thought of his outer man ; nor do they enter into his life, before thdy enter into his will, and thence into his actions : then for the tirst time does faith exist in man's spirit; for man's spirit, the life of which ig his essential life, is formed from his will, and from so much of his thought as proceeds from his Avill ; the memory of man, and the thought derived from it, being only the court-_yard, by which introduction is effected. Whether you say the will, or the love, it is the same, since every one wills whal he loves, and loves what he wills, and the will is the receptacle of love, and the intellect, whose province it is to think, is the receptacle of faith. A man may know, thiuk, and understand many things, but those which do not accord with his will or love, he rejects from him when he is left to himself, to medi- tate from his own will or love, and therefore he also rejects them after the lite of the body, when he lives in the spirit; foi" that alone remains in maifs spirit which has entered into his will or love, [as was said above] ; other things after death being viewed as foreign, which he turns ont of doors, and regards with aver- sion, because they are not properties of his love. But it is another thing when man not merely believes those doctrinals of the church which are derived from the Woi-d, but wills them, and does them too ; then faith is effected (tit) ; for faith is the affection of truth from the act of willing truth, because it is truth; the act of willing truth for its own sake being the spi- ritual essence of a man, and divested of the natural, which consists in willing truth, not for truth's sake, but for the sake of self-glory, fame and gain. Truth regarded apart from such things is spiritual, because in its own essence, it is Divine; wherefore, to will truth because it is truth, is also to acknow- ledge, and to love the Divine. These two are perfectly conjoined, and moreover are regarded as one in heaven, for that the Di vine which proceeds from the Lord in heaven is Divine Truth may be seen in the work on Heaven and Hell ; n. 128 to 132 . and they are angels in the heavens, who receive it, and make it 447 37, 33 OF THE LAST JUDGMENT, AND THE constituent of their lives. These things are said, in order that it may be known, that faith does not consist in bare believing, but in willing and in doing, and that therefore there is no faith if there is no charity. Charity or love is to will and to do. 37. That within the church at this daj', faith is so rare, that it can scarcely be said to exist at all, was made evident, froui many of the learned and many of the simple, whose spirits were explored after death, as to what their faith had been in the world, and it was found, that every one of them supposed faith to be bare believing, and persuaded themselves that it was so ; and that the more learned of them placed it en*^^irely in believing, with trust or confidence, that they are saved by the Lord's passion, and His intercession, and that hardly one among them knew that there is no faith, if there is no charity, or love ; nay, that they did not know what charity to the neighbor is, nor the dilference between thinking and willing. For the most part they turned their backs ubon charity, saying that charity does nothing, but that faith is alone effective. When it was replied to them, that charity and faith are one, as the will and the intellect are one^ and that charity has its seat in the will, and faith in the intellect, and that to separate the one from the other, is, as it were, to separate the will from the intellect, this they did not understand : whence it was made evident to me that scarcely any faith exists at the present day. This also was shown them to the life : they who were in the persuasion that they had faith, were led to an angelic so- ciety, where genuine faith existed, and when they were made to communicate with it, they clearly perceived that they had no faith, which afterwards moreover, they confessed in the pre- sence of man3^ The same thing was also made apparent by other means to those who had made a profession of faith, and had thought they believed, without having lived the life ot faith, which is charity; and they all confessed that they had no faith, because they had nothing of it in the life of their spirits, but only in some thought extrinsic to it, whilst they lived in the natural world. 38. Such is the state of the church at this day, namely, that in it there is no faith because there is no charity ; and where there is no charity, there is no spiritual good, for that good exists from charity alone. It was declared from heaven that there is still good with some, but that it cannot be called spi- ritual, but natural good, because Essential Divine Truths are in obscurity, and Divine Truths introduce to charity, for they teach it, and regard it as their end and aim ; whence no other charity can exist than such as accords with the truths which form it. The Divine Truths from which the doctrines of the chnrchee are derived, respect faitli alone, on which account they are called the doctrines of faith, and have no respect t<) 448 BABYLOK WHICH HAS BEEN DESTROYED. 3S. 39 life ; but truths wliicli regard faith alone and not life, cannot make man spiritual, for so long as tliey are external to the life they are only natural, being merely known and thought of like common things: hence it is that spiritual good is not given at the present day, but only natural good with some. Moi-e- ov^er eveiy churcli at the commencement is spiritual, foi- it begins from charity, but in the course of time it turns aside from charity to faitii, and then from being an internal chui-ch it becomes an external one, and when it becomes external its end is, since it then places every thing in knowledge, and little or nothing in life. Thus also in proportion as man from being internal becomes external, spiritual light is darkened withifi him, until he no longer sees Divine Truth tVom Truth Itself, tliat is from the light of heaven, for Divine Truth is the lighc of heaven, but only from natural liglit. which is of such a nature, that when it is alone, and not illustrated by spiritual light, it sees Divine Truth as it were in niglit, and recognizes it as truth for no other reason, than that it is so called by the lieads, and received as such by the commonality of the church. Hence it is, that the intellectual faculty of persons in this state cannot be illustrated by the Lord, for in as far as natural light shines in the intellectual /'<«o';31i. That the intellect is dedicated to the reception of truths, or of those things which belong to faith ; and the will to the reception of goods, or of those things which belong to love, n. 9300, 9930, 10,064. That hence it follows, that love or charity makes the church, and not faith alone, or faith separated from love of cliarity, n. 890, 916, 1798, 1799, 1834, 1844, 4766, 5826. That faith separated from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2340, 2349, 2419, 3849, 3868, 6348, 7039, 7842, 9782. That such faith perishes in another life, n. 2228, 5820. That doctrinals concerning faith alone, destroy charity, n. 6353, 8094. That they who separate laith from cliarity are represented in the Word by Cain, by Ham, by lleu- Len, by the hrst-born of the Egyptians, and by the Philistines, n. 3325, 7097, 7317, 8093. That in as far as charity departs, in so far prevails a religion respecting faith alone, n. 2231. Tliat the church in process of time turns aside from charity to faith, and at length to faith alone, n. 4683, 8094. That in the last time of the church there is no faith, because there is no charity, n. 1843, 3489, 4649. That they who nudce faith alone salvitic, excuse a life of evil ; and that they who are in a life of evil, ■ have no faith, because they have no charity, n. 3865, 7766, 7778, 7790, 7950, 8094. That they are inwardly in tlie falses of their own evil, although they are not aware of it, n. 7790, 7950. That therefore good cannot be conjoined to them, n. 8981, 8983. That also in another life they are opposed to good, and to those who are in good, n. 7097, 7127, 7317, 7502, 7945, 8096, 8313. That the simple in heart know better than the learned what the good of life is, and thus what charity is, but not what separated faith is, n. 4741, 4754. That good is the esse, and truth the existere derived from it, and tluit thus the truth of faith has its own esse of life from the good of charity, n. 3049, 3180, 4574, 5002, 9144. llence, tiuit the truth of faith lives from the good of charity, or that charity is the life of faith, n. .1589, 1947, 1997, 2579, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10,729. That faith is not alive in man, when he only knows and thinks over the things of faith, but when he wills them, and from the act of willing, does iiiem, n. 9224. That tiiC conjunction of the Lord with man is not by faith, but by the life of faith, which is charity, n. 9380, 10,143, 10^153, 4i)() BABYLON WHICH HAS BKEN DESTROYED. 6V 10,578, 10,64:5, 10,648. That worship from the good of cliarity is true worship, but worship from the truth of faith, without the good of charity, is merely ati external act, n. 7724. That faith alone, or faith separated from cliarity, is as the light of winter, in which all terrestrial growths are topid, and nothing is produced ; but that faith in union M-ith charity is as the light of spriui:; and of summer, in which tliev all blooni and are made productive, n. 2231, 3146, 3412, 3413. That the wintry light, which is that of separated faith, in another life is turned into dense darkness, when the light of heaven inflows ; and that they who are in that faith, are then overtaken by blindness and stupidity, n. 3412, 3413. That they who .separate faith from charity, are in darkness, and thus in igno- rance of ti'uth, and thence in falses, for falses are darkness, n. 9186. Tiiat they cast themselves into ialses, and thence into evils, n. 3325, 8094. The errors and falses into which thev cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. That the Word is closed against them, n. 3773, 4783, 8780. That they do not see and attend to all the things which the Lord so often spake concerning love and cliarity, which see, n. 1017, 3416. That they neither know what good is, what heavenly love is, nor what charity is, n. 2507, 3603, 4136, 9995. That charit}^ makes the church, and not faith separated from charity, n. 809, 916, 1798, 1799, 1834, 1844. How much of good would exist in the church, if charity were regarded as primary, n. 6269, 6272. That the church would be one, and not divided into many, if charity were its essential ; and that then it would be unimportant if men did diifer on the doc- trines of faith and the rites of external worship, n. 1285, 1316, 2385, 2853, 2982, 3267, 3445, 3451, 3452. That all in heaven are regarded from charity, and none from faith without it, n. 1258, 1394, 2364, 48u2. That the twelve disciples of the Lord represented the church, as to the all of faith and cliarity, in one complex, as in like manner did the twelve tribes of Israel, n. 2129, 3354, 3488, 385::S, 6397. That Peter, James and John, represented faith, charity, and the goods of charity, in their order, n. 3750. That Peter represented faith, n. 4738, 6000, 6073, 6344, 10,087, 10,580. And John the goods of charity ; Pref. to c. xviii. and xxii. of Genesis. That in the last times, there would be no faith in the Lord, because no charity, was represented by Peter's denying the Lord three times, before the cock crew thrice ; for Peter there in a representative sense is faith, n. 6000, 6073. The cock-crowing, as well as twilight, signifies in the Word the last time of the church, n. 10,134. And thar three, or thrice, signify completion to the end, n. 2788, 4495, olo9, 5198, 10,127. The like is signitied by what the Lord 451 39 OF THE LAST JUDGMENT, AKD TRE said to Peter, when Peter saw John iollowiiig tlie Lord ; " What is it to thee, Peter f Do thou folloio Me, John ;" ior Peter paid of John, " ^Yhat is heT John xxi. 21, 22, n. 10,087. That John rested on the breast of the Lord, becanse he repi-e- sented the goods of charity, n. 3934, 10,081. That all the names of persons and places in the Word sigm'fy things ab- stracted from them, n. 768, 1888, 4310, 4442,'l0,329. Of Charity. Tiiat heaven is disthiguished into two king- doms, one of which is called the celestial kingdom, and the other the spiritnal ; love in the celestial kingdom is love to the Lord, and is called celestial love ; and love in the spiritnal kingdom is chai-ity towards the neighbor, and is called spi- ritual love, n. 3325, 3653, 7257, 9002^ 9833, 9961. That hea- ven is distinguished into those t7/o kingdoms, may be seen in the work on Heaven and Hell, n. 20 to 28. And that the Divine of the Lord in the heavens is love to Him, and charity towards the neighbor, n. 13 to 19, in the same work. That it is not known what good and truth are, unless it be known what love to the Lord and charity to the neighbor are, because all good is of love and charit)', and all truth is of good, n. 7255, 7366. That to know truths, to will truths, and to be affected by truths for truth's sake, that is, because they are truths, is charity, n. 3876, 3877. That charity consists in an internal affection of doing truth, and not in an external affec- tion without it, n. 2430, 2442, 3776, 4899, 4956, 8033. That tlierefore charity consists in performing uses for the sake of uses, and that its kind is according to the uses, n. 7038, 8253. That charity is man's spiritual life, n. 7081. That the whole Word is the doctrine of love and charity, n. 6632, 7262. That men at this day do not know what charity is, n. 2417, 3398, 4776, 6632. That still it may be known from the light of reason, that love and charity constitute num, n. 3957, 6273. Also that good and truth accord, that the one belongs to the other; therefore that charity and faith do the like, n. 7627. That in the supreme sense the Lord is the Neighbor, be- cause He is to be loved above all things ; hence that every thing proceeding from Him, which contains Him (quod ab Ipso est in quo Ipse) is the neighbor ; therefore that good and trutli are, 11.2425,3419,6706, 6819, 6823, 8124. Tllat the distinction of neighbor is according to the kind of good ; thus according to the Presence of the Lord, n. 6707, 67o8, 6709, 6710. That every man, and every society, also our country, and the church, and in a universal sense the kingdom of the Lord, are the neighbor; and that to do well by them, from the good of love, according to their several states, is to love the neighbor ; thus that the neighbor is that good of theirs, which we orght to consult, n. 6818 to 6824, 8123. That civil good, which is justice, and moral good, which is the good of 452 BABYLON -.VIIICH HAS BEEN DESTROYED. 39 life in society, are a. so tlie iieiglibor, n. 2915, 4730, 8120, 8121, 8122. That to love the neighbor is not to love the per- son, bnt that in him which makes him the neighbor, that is, good and truth, n. 5025, 10,336. That they who love the j^erson, and not that which makes the neighbor in liim, love evil as well as good, n. 3820. And that they do service to the wicked as well as to the good, when yet to serve the wicked is to injure the good, and this is not to love the neighbor, n. 3820, 6703, 8120. That the judge who punishes the wicked to amend them, and lest they should corrupt the good, loves the neighbor, n. 3820, 8120, 8121. That to love the neighbor is to do what is good, just, and upright in every work, and in every function, n. 8120, 8121, 8122. Hence, that charity towards the neighbor extends itself, both in general and in particular, to all that a man thinks, wills, and does, n. 8124. That to do good and truth for the sake of good and truth, is to love the neighbor, n. 10,310, 10,336. That they who do this, love the Lord, who in the supreme sense, is the jS^eighbor, n. 9212. That a life of charity is a life according to the Lord's precepts ; so that to live ac- cording to Divine Truths, is to love the Lord, n. 10,113, 10,153, 10,310, 10,578, 10,648. That genuine charity does not appropriate merit, n. 2340, 2373, 2400, 3887, 6388 to 6393. Because it is from an internal atfection, thus from joy in doing good, n. 2373, 2400, 3887, 6388, 6393. That they who separate faith from charity, in the other life make a merit of faith, and of the good works they did, as matters of external form, n. 2373. That the doctrine of the ancient church was the doctrine of life, which is the doctrine of charity, n. 2385, 2487, 3419, 3420, 4844, 6628. That the ancients, who belonged to the church, arranged the goods of charity in order, and distinguished them into classes, giving names to each, and that tliis was the source of their wisdom, n. 2417, 6629, 7259 to 7262. That wisdom and mtelligence increase immensely in the other life, with those who have lived a life of charity in the world, n. 1941, 6859. That tiie Lord inflows with Divine Truth into charity, because into the very life of man, n. 2363. That man is asa garden, when charity and laith are conjoined in him, but as a desert when they are not conjoined, n. 7626. That num recedes from wisdom in proportion as he recedes from charity, n. 6630. That they who are not in charity, are in ignorance of Divine Truths, howsoever wise they may think themselves, n. 2416, 2435. That the angelic life consists in performing the goods of charity, which are uses, n. 454. That tlie spiritual angels are forms of charity, n. 553, 3804, 4735. Of the Will and the Intellect. That man lias two facul- ties, one of which is called the intellect, and the other the will, 453 39 OF THE LAST JUDGMENT, AND THE n. 35, 641, 3939, 10,122. That those two faculties make the man himself, n. 10,076, 10,109, 10,110, 10,264, 10,284. That the man is such, as those two faculties are in him, n. 7342, 8885, 9282, 10,264, 10,284. That by them also man is distinguished from the beasts, because the intellect of man may be elevated by the Lord, and see Divine Ti-uths, and his will may be ele- vated equally, and perceive Divine Goods ; and thus man may be conjoined to the Lord by those two faculties, which make him man ; but that it is not so with beasts, n. 4525, 5302, 5114, 6323, 9232. And since man, in that power, is above the beasts, that he cannot die as to his own interiors, which belong to his spirit, but that he lives for ever, n. 5302. That all things in the universe refer themselves to good and ti-nth ; thus in man to the will and the intellect, n. 803, 10,122. For the intellect is the recipient of truth, and the will the re- cipient of good, 3332, 3623, 5332, 6065, 6125, 7503, 9300,9930. It amounts to the same whether you say truth, or faith, for faith is of truth, and truth is of faith ; and also whether yon say good, or love, for love is of good, and good is of love ; for what a man believes, he calls truth ; and what he loves, he calls good, n. 4353, 4997, 7178, 10,122, 10,367. Hence it fol- lows, that the intellect is the recipient of faith, and that the will is the recipient of love, n. 7178, 10,122, 10,367. And since man's intellect may be receptive of faith towards God, and his will of love towards God, that he may be conjoined to God by faith and love, and whoso can be conjoined to God by faith and love, can never die, n. 4525, 6323, 9231. That the will of man is the very esse of his life, since it is the receptacle of love or good, and that the intellect is the ex- istere of his life derived from it, since it is the receptacle of faith or truth, n. 3619, 5002, 9282. Thus that the life of the will is the principal life of nnin, and that the life of the intel- lect proceeds from it, n. 585, 590, 3619, 7342, 8885, 9282, 10,076, 10,109, 10,110. Just as light proceeds from fire or flame, n. 6032, 6314. That the things which enter the intellect and the will at the same tinie, arc appropriated to man, but not those which enter the intellect alone, n 9009, 9069, 9071, 9129, 9182, 9386, 9393, 10,076, 10,109, 10,110. That those things be- come properties of man's life, which are received by the will, n. 3161, 9386, 9393. Hence it follows, that man is man from the will, and from its derivative intellect, n. 8911, 9069, 9071, 10,076, 10,109, 10,110. Every man moreover is loved and es- teemed by others, according to the good of his will and its derivative intellect; for he wiio wills well, and understands well, is loved and esteemed, but he wiio understands well, and does not will well, is rejected and despised, n. 8911, 10,076. Tliat man also after death remains as his will, and its derivative intellect are, n. 9069, 9071, 9386, 10,153. And that those 454 BABYLON WHICH HAS BEEN DESTKOYED. 39 things wliich belong to tlie intellect, and not at tlie same time to the will, then vanish away, because they are not in man, n. 9282. Or, M''hat amounts to the same, that man remains after death as his love, and its derivative faith are, or as his good and its derivative truth are ; and that the things which belong to faith, and not at the same time to love, or the things which belong to truth, and not at the same time to good, then vanish awcty, because they are not in man, and thus not of man, n. 553, 236i, 10,153. That man may receive in the intellect what he does not do from the will, or that he may understand what he cannot will, because it is against his love, n. 3539. Tlie reason why man scarcely knows the distinction between think- ing and willing, n. 9991. How perverted is the state of those, wdiose intellect and will do not act in unity, n. 9075. That such is the state of hypocrites, of deceivers, of flatterers, and of dissemblers, n. 4326, 3573, 4799, 8250. That all the will of good, and all the derivative understand^ ing of ti-uth are from the Lord ; not so the nnderstanding of truth, separated from the will of good, n. 1831, 3514, 5483, 5649, 6027, 8685, 8701, 10,153. That it is the intellect which is enlightened by the Lord, n. 6222, 6608, 10,659. That the intellect is enlightened in as far as man receives truth in the will, that is, in as far as he wills to do according to it, n. 3619. That the intellect has light from heaven, as the sight has light from the world, n. 1524, 5114, 6608, 9128. That die intellect is such, as are the truths from good of which it is formed, n. 10,064. That that is the intellect, which is from truths derived from good, but not that which is from talses derived from evil, n. 10,675. That the intellect is the seeing, from matters of ex- perience and science, truths, the causes of things, connections, and consequences, in series, n. 6125. Tliat the intellect is the seeing and perceiving whether a thing be truth, before it is confirmed, but not the being able to confirm every thino- n 4741, 7012, 7680, 7950, 8521, 8780. That the seeing^and perceiving whether a thin^ be truth before confirmation, is only given to those who are aft'ected with truth for the sake of ti-uth, and are thus in spiritual light, n. 8521. That the light of con- tirmation is natnral light, communicable even to the wicked, n. 8780. That all dogmas, even false ones, may be confirmed, until they appear like truths, u. 2482, 2490, 5033, G865, 7950 455 40; 41 OF THE LAST JDDGMKNT, AND THE THAT ALL THE THINGS, WHICH ARE PREDICTED IX THE APO CALYPSE, ARE AT THIS DAY FULFILLED. 40, 1^0 one can know what all the things which are con- tained in the Apocalj-pse signify and involve, nnless he knows the internal or spiritual sense of the Word ; for every thing there is written in a style similar to tliat of the prophecies of the Old Testament, in which each word signifies some spiritual thing, which is not apparent in the sense of the letter. Besides, the contents of the Apocalypse cannot be explained as to their spiritual sense, except by one who also knows how it went with the church, even down to its end, which can only be known in heaven, and is the thing contained in the Apocalypse : for the spiritual sense of the Word treats every where of the spiritual world, that is, of the state of the church in the heavens, as well as in the countries of the earth; hence the Word is Spiritual and Divine. It is this state which is there expounded in its own order. Hence it may appear, that the things contained in the Apocalypse can never be explained by any one but him to whom a revelation has been made concerning the successive states of the church in the heavens ; for there is a church in the heavens as well as on the earth, of which something shall be said in the following articles. 41. The quality of tlie Lord's church in the countries of the earth, cannot be seen by any man, so long as he lives in the world, — still less how the church in process of time has turned aside from good to evil. The reason is, that man whilst he is living in the world, is in externals, and only sees those things which are palpable to his natural man ; but the quality of the church as to spiritual things, which are its internals, does not appear in the world ; yet it does appear in heaven as in clear day, for the angels are in spiritual thought, and also in spiritual sight, and hence see none other than spiritual things. Further- more, all the men who have been born in this world from the beginning of creation are together in the spiritual world (as shown above) and are all there distinguished into societies ac- cording; to the goods of love and taith, (as may be seen in the work on Heaven and Hell, n. 41 to 50) whence it is that the state of the church, and its progressions, are manifest in heaven before the angels. Now since the state of the chui-ch as to love and faith is described in the spiritual sense of the Apocalypse, therefore no one can know what all the things in its series in- volve, but he to whom it has been revealed fr(^m heaven, and to whom at the same time has been im})arted a knowledge of the internal or spiritual sense of the Word. This I can asseverate, that each thing rhere, nay, that every word, contains within it a spiri :ual sense, and that tlie all of the church, as to its sjnritual state, from the beginning to tlie end, is fully described in that 456 BABYLON WHICH HAS BEEN DESTROYED. 41 43 sense ; and because every word there signifies some spiritual thing, therefore not a word can be wanting without the series of things in tlie internal sense thereby suffering a change ; on which account, at the end of tliat Book, it is said, ^' If any one sitall tahe away frunb the loords of the hook of this propiiecy^ God vjill take away his pai't from the Book of Lfe^ and from that holy city, and from those things which are written in that B :okr E.ev\ xxii. 19, It is the same with tlie books of the Old Testament ; in them also every thing, and every word, con- tains an internal or spiritual sense, wherefore not one word can be taken away from them either. Hence it is that, of the Lord's Divine Providence, those books have been preserved entire to an iota since the time in which the}^ were written, and that by the care of man}^ who have enumerated their mi- nutest particulars ; tiiis was provided by the Lord on account of the sanctity which is within each iota, letter, word, and thing they contain. 42. Since in like manner there is an internal or spiritnal sense in every word in the Apocalypse, and since that sense contains the arcana of the state of the church in the heavens, and on the earth ; and since those arcana can be revealed to no one, but to him who knows that sense, and to whom at the same time it has been granted to have consort with the angels, and to speak spiritually with them, therefore, lest the things which are therein written should be hidden to men, and should hereafter be disregarded, because they are not understood, its contents have been disclosed to me ; but they are too numerous to be described in this little work ; on wliich account I am de- sirous of explaining the whole book from beginning to end, and of unveiling the arcana which are within it : and the ex- plication shall be published in less than two years, together with certain things in Daniel, which have hitherto lain hidden, because their spiritual sense was unknown. 43. He who knows not the internal or spiritual sense, never can divine what is meant in the Apocalypse by the dragon, and by the battle of Michael and his angels with it ; what by the tail with which the dragon drew down the third part of the stars from heaven ; what by the woman who brought forth the man-child which was caught up to God, and wh<)m the dragon persecuted ; what by the beast ascending from the sea, and the beast ascending from the earth, which had so many horns ; what by the whore, with whom the kings of the earth connnitted M'horedom ; what by the first and second resurrection, and by the thousand years ; what by the lake of sulphur and of lire, into which the dragon, the beast, and the false prophet were cast ; what by the white horse ; also what by the former heaven, and the former earth which passed away ; and what by the new heaven and the new earth, in the place of the former ; and 457 43 — 45 OF THE last judgment, and the by the sea, M'liicli was no more ; or what by the city New Je- rusalem descending from heaven, and by its measures, M'all, irates, and foundation of precious stones ; what by the various numbers ; besides other things, which are the veriest mysteries (arcanissima) to those who know nothing of the spiritual sense of the Word. But the meaning of all these things shall be un- folded in the promised explication on that book. 44. It has been remarked before, that all the things which ai*e contained in that book, in the heavenly sense, are now ful- filled : in this little work I will deliver some general account of the last judgment, the Babylon destroyed, the first heaveii and the first earth which passed away, the new heaven, the new- earth, and the New Jerusalem ; in order that it may be known, that all its predictions are now accomplished. But the details can only be delivered, where all these things are explained ac- cording to the description of them in the Book of Revelation. THAT THE LAST JUDGMENT HAS BEEN ACCOMPLISHED. 45. It was shown above, in an article for the purpose, that tlie last judgment does not exist on the earth, but in the spiritual world, where all who /uwe lived i'vozn the beginning of creation are together ; and since it is so, it is impossible for any man to know when the hist judgment is accomplished, for every one expects it to exist on eai'th, accompanied by a change of all things in the visible heaven, and in the countries of the earth and in mankind who dwell there. Lest therefore the man of the church from ignorance should live in such a belief, and lest they who think of a last judgment should expect it for ever, whence at length the belief of those things which are said of it in the literal sense of the Word must perish, and lest haply therefore many sliould recede from their faith in the Word, it has been granted me to see with my own eyes that the last judgment is now accomplished ; that the evil are cast into the hells, and the good elevated into heaven, and thus that all things are reduced into order, the sjiii-itual equilibi'iuni between good and evil, or between heaven and hell, l)eing thence restored. It was granted me to see from beginning to end how the last judgment was acconiplished, and also how the Baby- lon was destroyed, how those who are understood by the dragoo were cast into the abyss, and how the new heaven was formed, and a new church instituted in the heavens, which is under- stood by the New Jerusalem. It was granted me to see all Jiese things with my own eyes, in order that I might be able to testify of them. This last judgment was commenced in the 458 BABYLON WHICH HAS BKEH DESTROYED. 45, 46 beginning of the year 1757, and was fully accompiisliecl at tlie end of tliat year. 46. But it ought to he known that the last judgment was efi'ected upon those who had lived from the Lord's time to this day, but not upon those who liad lived before : for a last judg- ment had twice before existed on this earth. Of these two judgments, the one is described in the AVord by the flood, the other was effected by the Lord Himself when He was in the world, which moreover is understood by the Lord's words, " N'ow is the judginent of this world, noio is the prince of this world cast out,^'' John xii. 31 ; and by His words, " These things I have spoken unto you that in Me ye may liave peace ; he (f good cJieer, I ho.ve overcome the vjoiid,''^ Jolin xvi. 33; and also by these w^ords in Isaiah, " Who is this that cometh from Edom, walking in the inultitude of his strength, great to save? I have trodden the wine press alone, therefore I have trodden thein. in My anger ,' whence their victory is sprinkled upon My garments, for the day of vengeance is in My heart, and the year of My redeemed has come ; tlcerefore He became a Saviour,^'' Isaiah Ixiii. 1 to 8 : and in many other places. A last judgment has twice before existed on this earth, because every judgment exists at the end of a church, [as shown above in an article for the purpose,] and there have been two churches on this earth, one before the flood, and one after it. The church before the flood is described in the beginning of Genesis by the new creation of the heaven and the land, and by para- dise ; its end, by the eating of the tree of science, and the subsequent particulars ; and its last judgment by the flood ; the whole by mere correspondences, according to the style of the Word ; in the internal or spiritual sense of which, by the crea- tion of the heaven and the land, the institution of a new church is understood, [see the flrst article] ; by the paradise in Eden, its celestial wisdom ; by the tree of science, and by the serpent, the scientilic wdiich destroyed it; and by the flood, the last judg- ment upon the men of whom it consisted. But the other churcli, which was after the flood, is also described in certain passages in the Word, as in Deut. xxxii. 7 to 14, and elsewhere. This church was extended through much of the Asiatic world, and was continued among the posterity of Jacob. Its end was, when the Lord came into the world. A last judgment was then eflected by Him upon all who belonged to that church from its flrst institution ; and, at the same time, upon the residue of tlio flrst church. The Lord came into the world for that end, to reduce all things in the heavens into order, and all things in the countries of the earth, by means of the heavens, and at the same time to make His Human Divine ; for if this had not been done, no man could have been saved. That there were two churches on this earth before the Lord's advent, is 459 46, 47 OF THE LAST J UDGMENT, AND THE shown in various passigesin the Arcana Ccelesti a, a collection of which may be seen below ;"» and that the Lord came into the world to reduce all things in the heavens into order, and all things in the countries of the earth by means of the heavens, and to make His Human Divine, is also shown there.^ The third churcli on this earth is the Christian. Upon this church, and, at the same time, npon all those who had been in the tirst heaven since the Lord's time, the last judgment of which I now treat, was ett'ected. 47. The manner in which this last judgment was effected cannot be described in all its details in this little work, for they are many, but shall be described in the explication on the Apocalypse. For the judgment was accomplished not only m That the first and most ancient church on this earth was that which is de- scribed in the tirst chapters of Genesis, and that it was a celestial church, the chie of all the churches, n. G07, 895, 920, 1121, 1122, 1123, 1124, 289(5, 4493, 8891, 9942, 10.545. What they who were of that church are in heaven, n. 1114 to 1125. That they are in the greatest light there, n. 1117. That there were various churches afltT the flood, which are called, in one word, the ancient church, n, 1125. 1126, 1127, 1327, 10,355. Through what kingdoms of Asia the ancient church was ex- tended, n. 1238, 2385. What manner of men they of the ancient church were, u. 609, 895. That the ancient church was a representative church, n. 519. 521, 2896. What the ancient church was, when it began to decline, n. 1128. The distinction between the most ancient and ancient churches, n. 597, 607, 640, 641, 765, 784, 895, 4493. Of the church that commenced from Eber, which was called the Hebrew church, n. 1238, 1241, 1.343, 4516. 4517. The distinction between the ancient and the Hebrew churches, n. 1343, 4874. Of the clnirch instituted among the posterity of Jacob, or chil'dren of Israel, n. 4281. 4288, 4310, 4500, 4899, 4912, 6304, 7048, 9320, 10,396. 10.526, 10,531, 10.698. That the statutes, judgments and laws, which were commanded among the children of Israel, were in part like those which ex- isted iu the ancient church, n. 4449. In what manner the representative rites of the church which was instituted among the children of Israel, differed from the representative rites of the ancient church, n. 4288, 10,149. That in the most an- cient church there was immediate revelation from heaven : in the ancient church revelation by correspondences ; in the cluirch among the children of Israel l)y an audible voice ; and in the Christian church by the Word, u. 10,355. That the Lord was the God of the most ancient church, and also of the ancient church, and was called .Jehovah, n. 1343, 6848. n That the Lord, when He was in the world, reduced all things in the heavens and In the hells into order, n. 4075, 4286, 9937. That the Lord then freed the spi- ritual world from the antediluvians, n. 12G6. What manner of men they were, n. 310. 311, 560, 562, 563, 570, 581. 586, 607, 660, 805, 808. 1034, 1120. 1265 to 1272. Tliat the Lord by temptations and victories sultjngated the hells, and reduced all things Into order, and at the same time glorified His Human, n. 4287, 9397. That the Lord effected this by Himself, or by His own Power, n. 1692. 9937. That the Lord alone fought, n. 8273- That hence tlie Lord alone became Righteonsnesi and Merit, n. 1813. 2025, 2026, 2027, 9715. 9809, 10,019. That thus the Lord nnlted His Human with the Divine, n. 1725. 1729, 17:;3. 1737. 3318, 3381, 3382, 4286. Tliat tiie passion of the cross was the last temptation, and plenary victory, by which He glorilied HimseH', that is, made His Human Divine, and subjugated the hells, n. 2776. 10,655, 10.(i59, 10,829. That the Lord could not be tempted a? to the Iiissential Divine, u. 2795, 2803, 2813, 2814. That therelbre He assumed a human from the mother, into which He admitted temptations, n. 1414, 1444, 1573, 6041, 5157, 7193, 9315. That He expelled whatever was hereditary from the mo^ ther, and put off' the humiui He received from lier, even until He w^b her son no lou --er, and that He put on the Human Divine, n. 2159. 2574, 2649, 3036. 10.829. That the Lord sav(>d mankind by the sul)jugation of the hells, and the glonlicadoM of His Human, n. 4180, 10,019, 1 ,152, 10,655, 10,659, 10,828. 460 BABYLON WHICH HAS BEEN DESTROYED. 47 49 upon all the men of the Christian church, but also upon all who are called Mahometans, and, moreover, upon all the Gen- tiles in the whole circle of the earth ; and it was effected in this order : — first upon those of the Papal religion ; then upon the Mahometans ; afterwards upon the Gentiles ; and lastly upon the Reformed. The judgment upon the Papists shall bo shown in the following article, oisr the Babylon which has BEEN DESTROYED ; the judgment upon the Reformed in the arti- cle, ON the first Heaven which passed away ; but something shall be said in this article, on the judgment upon the Ma- hometans and Gentiles. 48. The following was seen to be the arrangement in the spiritual world of all the nations and people to be judged. Collected in the middle, appeared those who are called the Reformed, where they were also distinct according to their countries ; the Germans there towards the noi'th ; the Swedes there towards the west ; the Danes in the west ; the Dutch to- wards the east and the north ; the English in the centre. Sur- rounding this whole mid-region of the Reformed, appeared collected those of the Papal religion, the greater part of them in the western, some part in the southern quarter. Beyond them Avere the Mahometans, also distinct accoi'ding to their countries, who all appeared in the south-west. Beyond these, the Gentiles were congregated in vast numbers, constituting the very cir- cumference ; and on their outer side an appearance, as of a sea, was the boundar3\ This arrangement of the nations in the various quarters, was an arrangement according to each nation's common faculty of receiving Divine Truths ; for in the spiritual world every one is known from the quarter, and the part of if, in which he dwells ; and, moreover, in a society with many, he is known from his tarryings being made Avith a reference to the quarters ; concerning which, see the work on Heaven and Hell, n. 148, ]49. It is the same when he goes from place to place ; all advance to the quarters is then eifected according to the successive states of the thoughts derived from the affec- tions which belong to his proper life [proprias] ; in accordance with which all those who are spoken of in what follows were led to their own places. In a word, the ways in which every one walks in the spiritual world are actual determinations of the thoughts of the mind ; whence it is, that ways, walkings, and the like, in the spiritual sense of the Word, signify the determinations and progressions of spiritual life. 49. In the Word, the four quarters are called the four winds, and a gathering is called a gathering from the four winds ; as in Matthew, where the last judgnient is the subject treated of, " He shall send his angeU^ and they shall gather together the elect from the four winds, frovi one end of the heavens to the other ;" xxiv. 31 ; and elsewhere, " All nations shall he 461 4-9, 50 OF THE LAST JUDGMENT, AND THE gathered together Ifcfore the Son of Man ^ and He shall separate them one from another^ as a shepherd separates the sheep from the goats ^ and Fie shall set the sheep on the right and the goats on the left^'' Matthew xxv. 31, 32 ; which signifies that the Lord will then separate those who are in ti-utlis and at the same time in good, from those who are in truths and not in good ; for in the spiritual sense of the Word, the right signifies good, and the left truth, and sheep and goats the same. The last judgment was eftected upon these alone ; the evil who were in no truths being in the hells already ; for all the wicked who have denied the Divine in their hearts, and have rejected the truths of the church as incredible, are cast thither when tliey die, and therefore before the judgment. The first heaven which passed away, consisted of those who were in trutlis, and not in good, and tiie new heaven was formed of those who wero in trutlis, and at the same time in good. 50. As regards the judgment upon the Mahometans and Gentiles, which is treated of in this article, it was thus efifected. The Mahometans were led forth from their places, where they were gathered together in the south-west, by a way round the Christians, from the west, through the north, to the east, as far as its southern confine; and the good were separated fiom the evil in the way : the evil being cast into marshes and lakes, many too being scattered about in a certain far desert. But the good were led through the east to a land of great extent near the south, and habitations were there given them. They who were led thither had in the world acknowledged the Lord as the greatest Prophet, and as the Son of God, and had be- lieved that He was sent by the Father to instruct mankind, and at the same time had lived a life moral-spiritual, in accordance with their religion [religiosum]. Most of these, when instructed, receive faith in the Lord, and acknowledge llim to be One with the Father. Communication is also granted them with the Christian heaven, by influx from the Lord ; but they are not commingled with it, because religion separates them. All of that religion, as soon as they come into the other life, among their own, tirst seek Mahomet, yet he appears not, but in his place two others, who call themselves Mahomets, and who have obtained seats in the middle, under the Christian heaven, towards the left part of it. These two are in the place of Ma- homet, because all after death, whatever be their religion, are first led to those they had woi-shiped in the world, (for every one's religion adheres to him), but secede on perceiving that these can render them no assistance. They are thus yielded lip into their own religion at first, as the only possible means of effecting their withdrawal from it. Where Mahomet him- Belf is, and what he is, and whence come those two who till 462 BABYLON WHICH HAS BEEN DE8TK0YED. 51, 52 his place, shall be told in tlie book in wliicli the Apocalypse is oxplainod. 51. The judgment was eifected upon the Gentiles in nearly the same manner as upon the Mahometans ; but they were not led like them in a circuit, but only a short way in the west, where the evil were separated from the good, the evnl being there cast into two great gulfs, which stretched obliquel}' into the deep. But the good were conducted above the middle, where the Christians were, towards the land of the Mahometans in the eastern quarter, and dwellings were given them behind and beyond the Maliometans, to a great extent in the southern quarter. But those of the Gentiles who in the world had wor- shiped God under a human form, and had led lives of charity according to their religious principles, were conj(,)ined with Chris- tians in heaven, for tliey acknowledge and adore the Lord more than others ; the most intelligent of them are from Africa. The multitude of the Gentiles and Mahometans who appeared was so great, that it could be numbered only by nij'riads. The judgment on this vast multitude was ettected in a few days, for every one after being yielded np into his own love and into his own faith, is immediately destined and carried to his like. 52. From all these particulars appears the truth of the Lord'ci prediction concerning the last judgment, that ''' they shall C07ne from the east, and from thewest^ and from the north, and from the south, and shall sit down in the kingdom of God^'' Luke xiii. 29. OF THE BABYLON AND ITS DESTRUCTION. 53. TfiAT all the things which are predicted in the Apo- calypse are at this day fuliilled, may be seen above, n. 40 to 4-i ; and that the last judgment has already been accomplished, may be seen in the preceding article; where it is also shown how the judgment was eti'ected npon the Mahometans and Gentiles. Now follows an account of the manner in which it was effected upon the Papists, who are understood by the Babylon which is treated of in many parts of the Apocalypse, and whose destruction is the special subject of the ISth chap- ter, w^here it is thus described, " An angel cried vehemently with a great voice, Bahylon hath fallen, hath fallen, and is be- come the hahitation of devils, and the hold of every foul f:pirit, and the cage of every unclean and hateful hird,^^ v. 2. But be- fore it is told how that destruction was eft'ected, I shall premise, — I. What is understood by the Babylon, and the manLer of thing it is, (et quale ejus.) 463 53, 64 OF THE LAST JUDGMENT, AND THE II. What manner of men tliey of tlie Babylon are in the otlier life. III. Where their habitations have hitherto been. lY. AV^hy they were there tolerated until the day of the last judo-men t. \. The mode in which they were destroyed, and their habi- tations made a desert. VI. That all those among them who were in the affection of truth from good were pi-eserved. YII. Of the state of those hereafter who come thence from the counti-ies of the earth. 54. W/iat is understood hy the Bahylon, and the manner of thing it is. By the Babylon are understood all wlio will to rule by religion [pei* religiosum]. To rule by religion, is to ruie over men's souls, thus over their very spiritual lives, and to use the Divine things, which are in their religion, as tiie means to rule. All those who have domiiuon for an end, and religion for the means, in the general, are Babylon. They are called Babylon, because such dominion began in ancient times ; but it was destroyed in its beginning. Its commencement is de- scribed by the city and the tower, whose head was to be in lieaven ; and its destruction, by the confusion of lips, whence its name Babel was derived ; Genesis xi. 1 to 9. What the particulars there related mean in the internal or spiritual sense of the Word, may be seen explained in the Akcana Coelestia, n. 1283 to 1328. Moreover that this dominion began and was instituted in Babel, appears in Daniel, where it is said of l!^ebu- chadnezzar, that he set up an image wdiich all were to adore, chap. iii. ; and is understood by Belshazzar and his peers drinking out of the golden and silver vessels, M'hich Nebu- chadnezzar had carried away from the temple of Jerusalem, at the same time that they worshiped gods of gold, silver, copper, and iron ; wherefore it was written on the wall, "7/d hath num- hered^ he hath weighed^ he hath divided j^^ and on the same night the king himself was slain, chap. v. The vessels of gold and silver of the temj)]e of Jerusalem, signify the goods and truths of the church; drinking out of them, and at the same time woi'shij)ing gods of gold, silver, copper, and iron, signify profanation ; and the writing upon the wall, and the death of the king signify visitation, and destruction denounced against those who make use of Divine Goods and Truths as means. What manner of men those who are called Babylon are, is also described continually in the prophets; as in Isaiah, '"'' Tlioit may est take up this parable concerning the king of Babylon : Jehovah hath broken the staff of the wicked, the scejytre of the riders: thou, Lticifer, hast fallen from heaven ; thou art cid down even to the earth: thou hast said in thy mind, I will ascend into heaven / I will exalt my throne over the stars of 464: BABYLON WHICH HAS BKEN DESTROYED. 54, 55 /7?/7, and I icill sit on the mountain of the convention, in the sides of the north, I will heeorne like the Most High. Never- theless thou shalt be cast down into helU to the sides of the pit ' I v)ill cut off the name and residue of Bafjylon, and will cause her to hecorae an hereditary possession of the bittern,'''' xiv. 4, 12, 13, 14, 15, 23 : and again it is said in the same book, "77t6 lion saidy Babylon is fallen, is fallen, and all the graven images of Iter god are cast down,^'' xxi. 9 ; see moreover the whole of chap, xlvii, and chap, xlviii. 14 to 20; and Jeremiali, chap. 1. 1, 2, 3. From these passages it is now evident what the Eabjloii.is. It ought to be known that tlie church becomes a Babylon when charity and faith cease, and the love of self begins to rule in their stead ; for this love, in proportion as it is unchecked, rushes on, aiming to dominate not merely over all whom it can subject to itself on earth, but even over hea- ven ; nor does it rest there, but it climbs the very throne of God, and ti-ansfers to itself His Divine Power. That it did this, even before the Lord's coming, api)ears from the jjassages of the Word adduced above. But the Babylon here treated of, was destroyed by the Lord, when He was in the world, as well by those who composed it being reduced to mere idolaters, as by a last judgment upon them in the spiritual world, which is understood by the prophetic sayings, that "Lucifer," who there is Babylon, "was cast into hell,'' and that "Babylon has fallen ;'' and moreover by the writing on the wall, and the death of Belshazzar ; and also by the stone, hewn from the rock, which destroyed the statue, of which Nebuchadnezzar dreamed. 55. But the Babylon treated of in tlie Apocalypse, is the Babylon of this day, which arose after the Lord's coming, and is known to be among the Papists. This Babylon is more i)er- nicious and more abominable than that which existed before the Lord's coming, because it profanes the interior goods and truths of the church, which the Lord revealed to the world, when He revealed Himself. How pernicious, liow inwardly abo- minable it is, may appear from the following summary. They who belong to it, acknowledge and adore the Lord apait from all power of saving : they entirely separate llis Divine from His Human, and transfer to themselves His Divine Power, which belonged to His Human ;» for they remit sins ; they Bend to heaven ; they cast into hell ; they save whom they will ; they sell salvation ; thus arrogating things to themselves which are properties of Divine Power alone : and since they exercise this Power, it follows that they make gods of themselves, each o That the attributioa by the church, of two natures to the Lord, and the con- eequent separation of His Divine from His Human, was effected in a council, oa the Pope's account, that the Pope might be aeknowUnVsjed as the Lord's vicai', dis covered from heaven in the Aucana Ccelestia, u. 473i;. [ 30 ] 465 65 OF Till': LAST jrDGMl':NT, AND THE one according to his station, by transference from tlieir highest, whom they call Christ's vicar, down to the lowest of them ; thus they regard themselves as the Lord, and adore Him, not for His, hnt for "their sakes. They not only adnlterate and falsify the Wo_^d, but even take it away from the people, lest they slionld enter into the smallest light of truth ; and not satisfied with this, they moreover annihilate it, acknowledging a divinity in the decrees of Rome, superior to the Divine in the Word ; fo that they exclude all from the way to heaven ; for the acknow- ledgment of the Lord, faith in Him, and love to Him, are the way to heaven ; and the Word is what teaches the way : whence it is, that without the Lord, by the medium of the Word, there is no salvation. They strive with all diligence to extinguish the light of heaven, which is from Divine Truth, in order that ignorance may exist in the place of it, and the denser the ignorance, the more acceptable it is to them. They extin- guish the light of heaven by prohibiting the reading of the Word, and of books which contain its doctrines ; instituting worship by masses destitute of Divine Truth, in a language unintelligible to the connnon people ; and besides, they hll their world (orbem suum) with falses, tliose essential [ipsa] darknesses, which remove and dissipate the light. They teach, the vulgar moreover, that they have life {eternal) in the faith ot their priests, consequently not in their own, but in that of other men. [ita in aliena et non in sua.] They also place all worship in a devout external, apart from the internal, makhig the internal into vacuum, for they deprive it of the know- ledges of good and truth ; and yet Divine worship is external, only in as far as it is internal, since the external proceeds from the internal. Besides this, they introduce idolatries of various kinds. They make and multiply saints ; they see and tolerate the adoration of these saints, and even the prayers put up to them, almost as to gods ; they expose their idols in all sorts of places ; boast of their multitudinous miracles ; set them over cities, temples, and monasteries: nudvc sacred their bones — their veriest cast-away bones, which have been taken out of sepul- chres ; thus turning the minds of all from the worship of God, to the worship of men. Moreover, they use much artful pre- caution lest any one should come out of their darkness into light, from idolatrous to Divine worship; for they multi- ply moTiastcries, from which they send out spies and guards in all directions ; they extort the confessions of the heart, which are also confessions of the thoughts and intentions, and if any one will not confess, they threaten him with in- fcn-nal fire and torments in purgatory ; and those who dare to speak against the Papal throne, and their dominion, they shut up in a horrible gaol, which is called the Inquisiticm. All this they do for one sole end ; — that they may possess the world and 406 BABYLON "WHICH HAS BEEN DESTEOYED. 55, 56 its treasures, and live in congenial delights, (vivant genio) and be the mightiest of men, while the rest are their slaves. But domination such as tliis, is not that of heaven over hell, but of hell over heaven, for in as far as the love of ruling prevails in man, especially in the man of the church, in so far hell reigns. That this love reigns in hell, and makes hell, may be seen in the work on Heaven and Hell, n. 551 to 565. From this summary it may appear that they have no church, but a Babylon among them. The church is, where the Lord Him- self is worshiped, and where the Word is read. 56. What manner of men they of the Babylon are in the other life^ can be apparent only to one who has been allowed by the Lord to be together Avitli those who are in the spii'itual world : since this has been granted to nie, 1 am able to speak from ex- perience, for I have seen them, I have heard tnem, and I have spoken with them. Every man alter death is in a life similar to his life in the world ; this cannot be changed, save only as regards the delights of the love, which are turned into corres- pondent things, as may appear from two articles in the work on Heaven and Hell, n. 470 to 484; and n. 485 to 490. The isame holds of the life of those now treated of, which is alto- gether such as it was in the world, with this difference, that the hidden things of their hearts are there uncovei'ed, for they are in the spirit, in which i-eside the interior things of the thoughts and intentions, which they had concealed in the world, and had covered over with a devout external. And, since these hidden things were now laid open, it was perceived that more than halt" of those who had usurped the power of opening and shutting heaven, were downright atheists ; but since dominion is rooted in their minds as in the world, and is based on this, that all power was given by the Father to the Lord Himself, and that it was transferred to Peter, and by order of succession to the heads of the church, therefore an oral confession about the Lord remains adjoined to their atheism ; but even this remains only 60 long as they enjoy some dominion by means of it. But the rest of them, who are not atheists, are so empty (tam vacui), as to be entirely ignorant of man's spiritual life, of the means of salvation, of the Divine Truths which lead to heaven; and they know nothing at all of heavenly love and faith, belie /- ing that iieaven may be granted of the Pope's grace to any one, whatever he be. JSow since every one is in a life in the spiritual world, similar to his life in the natural world, without any ditference, so long as he is neither in heaven nor in hell, (as is shown, and may be seen in the work on Heaven and Hell, n. 453 to 480), and since the spiritual world, as regards its ex- ternal appearance, is altogether like the natural world, (n. 170 to 176), therefore they also live a similar moral and civil life, and ubove all have similar woiship. for this is inradicated in, 467 56 OF THE LAST JL'DGMEN'J', AND THE and inheres to man in his inmost, nor can any after death "be ';\it]idra\vn from it, except lie be in good from truths, and in truths from good. But it is more dithcult to withdraw tlie na- tion now treated of from its own worsliip, than other nations, because it is not in good from trntlis, and still less in truths from good ; for its truths are not derived from the Word, with the exception of some few, which it has falsitied by applying them to dominion ; and hence it has none other than spu- ]-ious good, for such as the truths are, such does the good be- come. These things are said, in order that it may be known, that the worship of this nation, in the spiritual world, is alto- gether similar to its worship in the natui'al world. Pi'emising this, I will now relate some particulars of the worship and life of the Papists in the spiritual world. They have a certain session, in place of the session or consistory at Rome, in which their leaders meet, and consult on various nuitters touching their religion, especially on the means of holding the vulgar in blind obedience, and of enlarging their own dominion. This session is situated in the southern quarter, near the east, but none wdio have been Popes or Cardinals in the world dare to enter it, because the semblance of Divine authority possesses their minds, from their having in the world arrogated the Lord's power to themselves ; wherefore, as soon as ever they present themselves there, they are carried out, and cast to their like in a desert. But those among them, wlio have been of sincere mind, and have not, from belief confirmed, usurped such power, are in a certain obscure chamber, situate behind this session. There is another convention in the western quarter, near the north ; the business there, is the intromission of the credulous vulgar into heaven. They there dispose around- them a num- ber of societies which live in various external jollities ; in some of the societies they play, in some they dance, in some they compose the face into the various expressions of hilarity and mirthfulness ; in some they converse, friend-like ; in some they discuss civil, in others religious matters ; in other societies again, they talk obscenities ; and so on. They admit their de- j)endents into such one of these societies as eacli may desire, and call it heaven ; but all of them, after being there a few liours, are wearied and depart, because those joys are external, and not internal : in this way, moreover, many are withdrawn from a belief in their doctrinal concerning intromission into Jieaven. As regards their worship in particular, it is almost like their worship in the world ; as in the world, it consists in masses, not perfoi-med in the common language of spirits, but in one composed of lofty-sounding words, which induce an ex- ternal devoutness and awe, and arc utterly unintelligible. In like manner they adore saints, and expose idols to view ; but their saints are no where to be seen, for all these who hava 46b BABYLON WIIICfT HAS BKEN DESTROYED. 56 Ecnght to je worshiped as gods, are in hell ; the rest who did not seek it, are among common spirits. This their prelates know, for they seek and find them, and when found they despise them ;" yet conceal it from the people, that the_ saints may still be worshiped as tutelar gods, but that the primates themselves, who rule over the people, may be worshiped as the lords ot heaven. In like manner, moreover, they multiply churches and monasteries as they did in the world, tliey scrape together riches, and accumulate costly things, which they hide in cellars ; for costly things exist in the spiritual, as well as in the natural world, and far more abundantly. In like manner they send forth monks, to allure the Gentiles to their religion, in order that they may subject them to their rule. They com- moidy have towers of espial erected in the middle of their as- semblies, from which tkey are enabled to enjoy an extended vision into all the surrounding region : and moreover, by va- rious means and arts they establish for themselves communica- tions with persons far and near, joining in league with them, and drawing them over to their own party. Such is their state in general ;"but as to particulars, many prelates of that religion take away all power from the Lord, and claim it for themselves, and doing this', they acknowledge no Divine. They still coun- terfeit a devoutness in externals ; yet this devoutness in itself is profane, because in their internals there is no acknowledg- ment of the Divine. Hence it is that they communicate with certain societies of the ultimate heaven by a devout external, and with the hells by a profane internal, so that they are at once in either (utrobivis) : on which account, moreover, they allure simple good spirits, and appoint them liabitations near themselves, and also congregate evil spirits, and dispose them around the society in aU directions, by the simple good con- joining themselves with heaven, and by the evil with hell. Hence they are enabled to accomplish abominations, which they perpetrate from hell. For the simple good who are in the ultimate heavens, look only to their devotional external, and their very devout adoration of the Lord in outward things, but they see not their wickedness, and therefore they favor them, and t\\\9, fa'vor from the good is their greatest protection ; yet in process of time they all recede from their devout external, and then, being separated from heaven, they are cast into hell. It may now be known in some degree, what manner of men they of the Babylon are in the otheV life. But I am aware that they who are in this world, and have no idea of man's state after death, of heaven, or of hell, but an inane and an empty one, will wonder at the existence of such things in the spiritual world. But, that man is equally a man after death, that he Mves in fellowships as he did in the world, that he inhabits houses, hears preaching in chnrches, discharges duties, and sees 409 57 OF THE LAST JUDGMENT, AND THE things ill that world, similar to those in the former world lie has left, may appear from all that has been said and shown of tlie things I liave heard and seen, in the work on Heaven and Hell. 57. I have spoken with certain of that nation, concerning the keys given to Peter ; whether they believed that the power of the Lord over heaven and earth was transferred to him ? and becanse this was a fnndamental of their religion, they ve- hemently insisted on it, saj'ing, that there Avas no doubt about it, becanse it was manifestly said so. Bnt when I asked them whether they knew that in each expi-ession of the Word there is a spiritual sense, which is the sense of the Word in heaven, they said at first, that they did not know it, but afterwards they said they would inquire; and on inquiring, they were in- structed that there is a spiritual sense M'ithin each expression of the Word, which differs from the sense of the letter, as spiritual differs from natural ; and they were also instructed that no person named in the Word is named in heaven, but that some spiritual thing is there understood in place of him : finally, they were informed, that instead of Peter in tiie Word is understood the truth of the faith of the church, derived from the good of cliai'ity, and that the same is understood by a rock, which is there named with Peter, for it is said, '" Tlioii art Petei\ and upon this rock will Ihuild My Chtirch^'' Matt xvi. 18 ; by which is not understood that any power was given to Peter, but that power is the property of truth derived from good, for in the heavens, all power is in truth from good, or from good by means of truth ; and since all good, and all truth, are from the Lord, and nothing from man, that all power is from the Lord. When they heard this they replied indignantly, that they wished to be certain whether or no that spiritual sense is con- tained in the words, whereupon the Word which is in heaven was given them, in which Word there is not the natural sense, but the spiritual, because it is for the angels, who are spiritual ; (that there is such a Word in heaven, may be seen in the work on Heaven and Hell, n. 259 to 261 ;) and when they read it, they saw manifestl}' that Peter is not named there, but truth from good, which proceeds from the Lord, instead of him.P P From the Atjcana Cffii.ESTiA. That the twelve dipciples of the Lord repre- sented the church as to Ihe all of truth and good, or of faith and love, as in like manner did the twelve tribes of Israel, n. 2179, 3:554, 3188, 3858, 0397. That Peter, James, and John, represented faith, charity, and the fjoods of ciiarity, n. 3750. That Peter represented faith, n. 4738, GOOO, (i()73, G344, 10,087, 10,580. That the key.s of the kingdom of heaven being given to Peter, signifies that all power is given to truth from good, or to faith from charity, proceeding from the Lord ; thus that all power l)elongs to the Lord, n. ()344. That a key signilies the power of opening and shutting, n. 9410. That all jutwer is in good hy truths, or in truths from good, proceeding from the Lord, n. 30;»1, 35(i3, fi344, 6413, fi9l8. 8200. 8304, 9327. 9410. 9039. 9(;43, 10.019. 10.182. That a rock in the Word signifies the Lord as to Divine Truth, u. 8581, 10,580. That all names of persons and places in the Word signify things and states, n. 763, 1888, 4310, 4442, 10,329. That their namec 470 BABYLON WHICH HAS BEEN DESTROYED. 58 Seeing this, tliey rejected it with anger, and would liave to-rn it in pieces with their teetli, had it not instantly been taken away from them. Hence the}' were convinced, although unwilling to be convinced, that that power is the property of the Lord alone, and cannot belong to any man, because it is a Divine Power. 58. Where their Juihitations in the spiritual world have hitherto heen. It was said above, n. 48, that all the nations and people in the spiritual world were seen to be thus arranged ; — collected Ui the middle those who are called the Reformed ; around this middle, those of the Papal religion ; the Mahometans beyond them ; and the various Gentiles in the outmost circuit. Hence it may appear that the Papists formed the nearest circum- ference around the Reformed in the centre. The reason of this was, that they who are in the light of truth from the Word are in the centre, and they who are in the light of truth from the Word are also in the light of heaven, for the light ot heaven is from Divine Truth, of which the Word is the conti- nent. That the light of heaven is from Divine Truth, may be seen in the work on Heaven and Hell, n. 126 to 140, and That it is Divine Truth, n. 303 to 310. Light, moreover, pro- ceeds from the centre towards the circumferences, and illumi- nates. Hence it is that the Papists proximately surround the centre, for they have the Word, and it is also read by the rulers of their church, though not by the people. This is the reason w4iy the Papal nation in the spiritual world liave habitations ai'ound those who are in the light of truth from the Word. Their - • • • manner of dwelling, before their habitations were utterly de- stroyed, and made into a desert, shall now be told. The greatest part of them dwelt in the south and in the west ; only a small part in the north and in the east. In the South dwelt those who had been possessed of more powerful al)ilities than their fellows in the world, (polluerunt ingenio), and had more confirmed themselves in their own religion. Great num- bers of the rich and the noble also dwelt there, in habitations which M'ere not above the earth's surface, but which, li\»m dread of robbers,were subterranean, and were guarded at the entrances. In that quarter, moreover, there was a great city, extending nearly from east to west, and somewhat into the west, situated very near the centre where the Reformed were. Myriads of men or spirits tarried in that city. It was full of churches and monasteries. The ecclesiastics also carried into it all the treasures which they were enabled by their various arti- fices to scrape together, and they hid them in its cells and subterrannean crypts, which were so curiously formed,that no one do not enter heaven, but are turned into the things they sip;nify, and that they cannot be pronounced in heaven, n. 1878, 5225, 6516, 10,216, 10,282. The delicate fitness of the internal sense of the Word, where mere names occur in the letter. illiiS' trated by examples, n. 1224, 12G4. 1888. 471 68 OF THE LAST JUDGMENT, AND THE besides themselves could enter tlem, for they weie disposed around in the foi-m of a labyrinth. On the treasures there amassed, in tlie full confidence that they could never be de Gtroyed, they had set their hearts. When I saw those crypts I was amazed at tlie art displayed in constructing them, and increasing them without end. The most of those who call them- selves members of the society of Jesus were there, and culti- vated amicable relations with the rich who dwelt in their neigh- borhood. Towards the east in that quarter was the session where they consulted on the enlargement of their dominion, and on the means of keeping the people in blind obedience, (see above, n. 56.) Thus much of their habitations in the south- ern quarter. In the North, dwelt those who had been possessed of less powerful abilities, and had less coulirmed themselves in their own religion, because they were in an obscure faculty of discerning, and thence in blind faith. The multitude was not so great there as in the south. The chief part of them dwelt in a great city, extending lengthwise from the angle of the east to the west, and also some little into the south. It also was full of churches and monasteries. On its outmost side which was near the east dwelt many of various religions, and also some of the Reformed. A few places, moreover, beyond the city in that quarter, were occupied by the Papists. In the East dwelt those who had been in the greatest delight of ruling in the world, and at the same time in somewhat of natural lumen ; they appeared there on mountains, but only in the quarter which faces the north ; there were none in the other part w^hich faces the south. In the angle towards the north, there was a mountain, on whose summit they had placed a certain person of unsound mind, whom, by communications of the thoughts, which are known in the spiritual, but unknown in the natural world, they were enabled to iusi)ire to command anything they chose ; and they gave out that he was the very god of heaven, appearing under a human form, and thus paid him Divine worsliip. Tliey did this, because the people were desirous of seceding from their idolatrous worship, wherefore, they devised it as a means of keeping them in obedience. That mountain is understood in Isaiah xiv. 13, by '"'' the mountain of convention in the sides of the norths'''' and those on the mountains are there understood by Lucifer, verse 12; fur sucli of the Babylonish crew as dwelt in the east, were in greater lumen than others, which lumen also, they had prepared for themselves by artifice. They once a]>peared to be building a tower, whose head should reach to the very heaven where the angels are, but the appearance was a mere re})resentative of their machiiuitions ; for machinations are presented in the spiritual world, before the eyes of those who stand at a dib- tance, by many representatives, which yet do not exi'^t actually 472 BABYLON WHICH HAS BEEN DESTROYED. 58 fo those who are busied in the machinations: in tliat world, this is a common tiling. By this appearance it was given me to know what the tower whose head should he in heaven, whence the place was called Babel, Gen. xi. 1 to 10, signities. Thus mnch for their habitations in the east. In the West, in front, dwelt those of that religion who had lived in the dark ages, for die most part under-groimd, one progeny beneath another. The whole anterior tract, which looked to the north, was, as it wei'e, excavated, and filled with monasteries ; the entrances to them lay through caverns, closed at top, through which they went out and in. They rarely spoke with those who lived in the following ages, being of a different disposition, and not so craftily wicked ; for as, in their times, there was no contention with the Reformed, there was therefore less of the craft and malice of hatred and revenge. In the western quarter beyond that tract, were many mountains, on which dwelt the wickedest of that nation, who denied the Divine in their hearts, and yet orally professed their belief in Him, and gesticulated their adoration of Him more devoutly than others. They who were there, devised nefarious artifices to keep the vulgar under the yoke of their sway, and also to force others to oubmit to that yoke: these artifices I may not describe, they are so unspeak- ably wicked. In general they are such as are mentioned in the work on Heaven and Hell, n. 580. The mountains on which they dwelt, are understood in the Apocalypse by the seven mountains, and the dwellers themselves are deccribed by the woman sitting upon the scarlet beast ; '■''I saw a 'woman siting upon a scarlet hea^st, full of names rf blasphemy^ having seven heads, and ten horns : she had on the forehead a name writ- ten, inystery, Bahylon the great, mother of the whoredoms and abominations of the land : the seven heads are seven moun- iains, on lohich the woman sitteth,^'' Apoc. xvii. 3, 5, 9. By a woman in the internal sense, is understood the church ; here iu the opposite sense, a profane religion ; by the purple beast, the profanation of celestial love; by the seven mountains, the pro- fane love of ruling. Thus much of their habitations in the west. The reason why they dwell distinct according to quarters is, because all in the spiritual world are carried into that quarter, and into that part of it, which corresponds to their affections and loves, and no one to any other place ; concerning which see the work on Heaven and Hell, where it treats Of the four quarters of heaven, n. 141 to 153. In general, all the consulta- tions of the Babylonish race tend to this, that they may dominate, not only over heaven, but over the whole earth, and thus that they may possess heaven and earth, obtaining each by means of the other. To effect this, they continually devise and hatch new laws and new doctrinals. They make the same endeavor also in the other life as they made in the world, 473 58, 59 OF THE LAST JUDGMENT, AND THE for every one after death is such as he was in the world, most especialiy as regards his religion. It was granted me to hear certain of the primates consulting about a docti-ine, which was to be a law to the people : it consisted of many articles, but they all tended to one thing ; fraudulent dominion over the heavens, and the earth, and the ascription of all power to them- selves, and of none to the Lord. These doctrinals were after- wards read before the bystanders, and thereupon a voice was heard from heaven, declaring, that they were dictated from the deepest liell, though the hearers knew it not; which was farther conlirmed by this ; a crowd of devils from that hell, of the blackest and direst appearance, ascended, and tore those doc- trinals from them, not with their hands, but with their teeth, and carried them down to their own hell ; to the amazement of those who saw it. 51). WJry they were tliere tolerated^ until the clay of the last judgment. The reason was, because it is of Divine order that all who can possibly be preserved, shall be preserved, even until they can no longer remain among the good. All those, there- fore, who can imitate spiritual life in externals, and present it, to appearance, in a moral life, as if it were really within, what- ever they may be as to love and faith in internals, are preserved ; as are those also, who have outward, though they have not in- ward, sanctity. Such were many of that nation, for they could discourse piously with the vulgar, and adore the Lord devo tionally with them, could implant religion in their minds, and lead them to think of heaven and hell, and could uphold them in doing good (bona), by preaching works. Thus they were enabled to lead numbers to a life of good, and therefore into the way to heaven ; on M'hich account also, many of that re- ligion were saved, although few of tiieir leaders ; the leaders being such as the Lord means by '"'' false prophets., who come iu shetp's clothing., hut inwardly are ravening wolves^'' Matt, vii 15. B}'^ prophets, in the internal sense of the Word, are un derstood those who teach truth, and lead to good by means of it ; and by false prophets, those who teach the false, and seduce by means of it. They are also like the scribes and pharisees, who are described by the Lord in these words, " TJiey sit in Moses'' seat / all things that tJiey bid yoa observe, observe and do., but do not according to their works., for they say and do Qiot / all their loorks they do to be seen of men / they shxtt up the kingdom of heaven agodnst men, but go not in themselves : they eat widows' houses, for a 2>i'<^tence pouring forth long prayers. Woe unto you, hyp crites, ye make clean the outsvde of the cup and platter, but vyithin they are full of rapine and tniquity / cleanse first the inside of the cup and j)l(itter, that the outside way be clean also : ye are like whited sepxdchres, inhiih appear outwardly beautiful, hut within art full of the bones oj 474 BABYLON WHICH ilAS BEEN DESTKOYED. 69 the dead: thus ye outioardly appear justhef ore men, hut loithin ye are full of Jtypocrisy and iniquity^'' Matt, xxiii. 1 to 34. Another reason moreover why thej w^ere there tolerated was, because every man after death retains the religion he has made liis own (imbuit) in the world; into which therefore, when first lie comes into the other life, he is yielded np. Now with this nation, the religious principle was implanted by those who gave an oral preference to sanctity, and feigned holy gestures, and moreover, impressed the people with a belief in their power of saving; on which ground also they were not removed, but were preserved among their own. But the principal reason was, that all are preserved from one judgment to another, who live the semblance of a spiritual life in externals, and imitate, as it were, internal piety and sanctity ; all, indeed, from whom the simple may receive instruction and guidance : for the simple in faith and heart look no farther than to see what is external, and apparent before the eyes. Hence all such were tolerated from tiie commencement of the Christian church, until the day of the last judgment. (That a last judgment has existed twice before, and now exists for the third time, was shown above). Of the whole of these the former heaven consisted, and they are understood in the Apocalypse, xx. 5, 6, by " those who are not of the first resurrec'ion f but since they were such as they are above described, that heaven was destroyed, and they of the second resurrection were cast out. But it ought to be known that they only were preserved who suffered themselves to be held bound by laws both civil and spiritual, they being capable of living together in society; liovvbeit, they who could not be restrained b}' those laws were not pi-eserved, but were cast into hell long before the day of the last judgment : for societies are continually pui-ified from, and defended against such. Hence, they who led a wicked life, who enticed the vulgar into the commission of evils, and entered on abominable arts, such as exist among spirits in the hells, (see the work on Heaven and Hell, n. 580), were cast out of societies, and this in their turns. In like manner also the inwardly good are removed from soci- eties, lest they should be contaminated by the inwardly evil ; for the good perceive the interiors, and therefore pay no regard to the exteriors, except just so far as they agree with the in- teriors ; they are sent in their turns, to places of instruction (cuncerning which see the work on Hea\t£N and Hell, n. 512 to 520), and are carried thence into heaven ; for the new hea- ven is formed of them, and they are understood by " tliose loho are of the first resarrection.^'' Thus much is here declared, in order that it may be known why so many of the Papal religion were tolerated and preserved until the day of the last judg- ment ; but more will be said on the same subject in the folio w- 475 60, 61 OF THE LAST JUUGMFJNT, AND THE irig article, where the first heaven which passed Away is to be treated of. 60. The mode in which they were destroyed^ and their hahi- tations viade a desert. This I will here describe in few words ; more fully in the explication on the Apocalypse. That the Ba- bylon there treated of has been destroyed, no one but he who saw it can know, and to nie it was given to see how the last judgment was 1n*onght about and tiioroughl}^ accomplished upon all, especially npon those of the Babylon. I, therefore, will describe it. Tiiis was granted me, principally, in order to re- veal to the world, that all things predicted in the Apocalypse are divinely inspired, and that the Apocalypse is a prophetic book of the Word ; for if this, and at the same time the inter- nal sense which there is in each expression of that book, as in each expression of the Prophets of the Old Testament, were not revealed to the world, that book might possibly be reject- ed, on account of being not understood ; which would further make men totally incredulous of its contents, nay, of any such thing as a last judgment to come : in which disbelief those of the Babylon would confirm themselves more strongly than others. Lest this should be, it pleased the Lord to make me an eye- witness. But the whole of what I saw of tlie last judgment upon those of the Babylon, in other words, of the destruction ot the Babylon, being in itself sufticient to fill a volume, cannot be here adduced: in this place I shall merely relate certain general aspects of it, reserving the particulars for the explica- tion on the Apocalypse. Inasmuch as the Babylonish nation was settled in, and extended over, many tracts in the spiritual world, and had formed to itself societies in all the quarters, I will describe in regular succession the mode in which it was destroyed in each several quarter. 61. Destruction was effected after visitation, for visitation always precedes. The act of exploring what the men are, and moreover the separation of the good from the evil, is visitation ; and the good are then removed, and the evil are left behind. This having been done, there were great earthquakes, from which they perceived that the last judgment was at hand, and trembling seized them all. Then those in the Southern Quarter, and especially in the great city there, (see n. 58), were seen miming to and fro, some \vith the intention of be- taking themselves to flight, some of hiding themselves in the crypts, others of hiding in the cellars and caves beside their treasures, out of which others again can-ied anything they could lay their hands on. But after the eartlupudvcs there burst up an ebullition from below, (ab inferiori) which overturned every- thing in the city and in the region round it. After this ebu-l- lition came a vehement wind from the east, which laid bare, shook, and overthrew everything to its foundations, upon w hich 476 BABYLON WUICH HAS BEEN DESTBOYED. 61 all who were there were led forth, from every pait, and from all their hiding-places, and cast into a sea of black waters : those who were cast into it, amounted to many myriads. Afterwards, from that whole region, a smoke ascended, as after a conflagra- tion, and Anally a thick dust, which was borne by the east wind to the sea, and strewn over it ; for their treasures were turned into dust, with all those things they had called holy because they possessed them. This dust was strewn over the sea, because such dust signifies damnation. In the last place, there were seen, as it were a blackness flying over that whole region, which, when it was viewed narrowly, appeared like a dragon ; a sign that the whole of that vast city and region was become a desert. This was seen, because dragons signify the falses of such a religion, and the abode of dragons signifies the desert state which remains after their overtlirow ; as in Jeremiah ix. 11 ; x. 22 ; xllx. 33 ; Malachi i. 3. Certain persons were also seen to liave, as it were, a mill-stone around their left arms, which was a representative of their having confirmed their abominable dogmas from the Word ; a mill-stone signifying such tilings : hence it was plain what these words in the Apocalypse signify, "ZVie angel took up a stone, like a great mill-stone, and hurled it into the sea, saying, thus ivith violence shall that great cityBahylan he thrown down, and shall no tnore he found^'' Apoc. xviii. 21. But they who were in the session, which also was in that region, but nearer to the east, and in wiiicli they were consulting on the modes of enlarging their dominion, and of keeping the people in ignorance, and tiience in blind obedience, (see above, n. 58) were not cast into that black sea, but into a gulf which yawned into length and depth beneath and around them. Such was the accomplishment of the last judgment upon the Babylonians in the southern quarter. But the last judgment upon those ic front in the Westp:rn Quarter, and upon those in the Northern" Quarter, where the other great city stood, was thus effected. After great earthquakes, which rent everything in those quar- ters to the very foundations, (these are the earthquakes which are understood in the Word, in Matthew xxiv. 7 ; Luke xxi. 11 ; likewise Apoc. vi. 12; viii. 5; xi. 13; xvi. 18 ; and in the prophecies of the Old Testament, and not any earthquakes in this world) an east wind went forth by the way of the south, through the west, into the north, despoiling the whole region, first that part of it in front of the western quarter, where the people of the dark ages dwelt underground, and afterwards the great city, which extended from that quarter, quite through the north, to the east, and laid it bare so utterly, that all tliinga were exposed to view. But because there were not such riches there, no ebullition, and sulphurous treasure-consuming tire, were seen, but mere overturn and destruction, and at length exhalation of the whole into smoke ; for the east wind went 477 61 OF THE LAST JUJGMENT, AJStD THE forth continnally, blowing to and fro ; it overthrew, it destroyed all things, and bleAv them clean away. The monks and com- mon people were led forth to the amount of many myriads ; some were cast into the black sea, on that side of it which faces the west; some into the great southern gulf, mentioned above ; some into a western gulf, and some into the hells of the Gentiles, for a part of those who lived in the dark ages were idolaters, like the Gentiles. A smoke also was seen to ascend from that region, and to proceed as far as the sea ; over Avhicli it hovered, depositing a black crust there ; for that part of the sea into which they were cast, was encrusted over with the dust and smoke, into which their dwellings and their riches had been reduced ; wherefore that sea has no longer a visible existence, but in its place is seen, as it were a black soil, and their hell is under it. The last judgment upon those who dwelt upon the mountains in the Eastern Quarter (see n. 58), was thus accomplished. Their mountains were seen to subside into the deep, and all those who were upon them to be swallowed up ; and he whom tliey had placed upon one of the mountains, and whom they proclaimed to be god, was seen to become tirst black, then iiery, and with his worshipers to be cast headlong into hell. For the monks of the various orders who dwelt upon those mountains, declared that he was god and that they were Christ, and wherever they went, they took with them the abominable persuasion that themselves were Christ. Finally, judgment was accomplished upon those who dwelt more re- motely in the Western Quarter, upon the mountains there, and who are understood by the woman sitting upon the scarlet beast, who had seven heads which are seven mountains, of whom also something is related at n. 58, Their mountains too were seen, of which some yawned open in the middle, and the apertures widened into huge spiral gulfs, into which those on the mountains were cast. Other mountains were torn up by their foundations, and turned upside down, so that summit and basis were inverted ; those who were thence in the plains were inundated as with a deluge, and covered over, and those wlio were among them from other cpiarters were cast into gulfs. But the things now related are only a small part of all I saw ; moi-e will be given in the ex])lication on the Apocalypse. They were brought about and thoroughly acconi|>lished in the beginning of the year seventeen hundred and iifty-seven. As regards the gulfs into which the whole of the Babylonians wers cast, excepting those who were cast into the bhick sea, they are many in number. Four of them were discovered to me ; one great gulf in the southern quarter, to the east there ; another in the western quarter, to the south ; a thii'd in the western quarter, to the north tl ere ; a fourth still further in the angle between the west and the north : the gulfs and the sea are 473 BABYLON VHICH HAS BEEN DESTROYED. 61 64 their hells. Tliese were seen, but in addition to these there are many more, which were not seen ; for the hells of the Babylonish nation are distinct according to the various pro- fanations of spiritual things, which belong to the good and the truth of the church. , . 62. Thus now was the spiritual world freed from such spirits, and the angels rejoiced on account of its liberation from them, because they of the Babylon infested and seduced whomsoever they could, and in that world more than in this, their cunning being more mischievous there, because they are spirits ; for it is the spirit of each in which all his wickedness is hidden, since the spirit of the man is what thinks, wills, intends, and devises. Many of them were explored, and it was found that they had no belief in anything at all, and that the abominable lust of seducing, the rich for the sake of their riches, and the poor for the sake of dominion, was rooted in their minds, and that they kept all men in the densest ignorance in order to obtain that end ; thus blocking up the way to light, and therefore the way to heaven : for the way to light and to heaven is obstructed, when the knowledges of spirftual things are overwhelmed by idolatries, and when the .Word is adulterated, invalidated, and taken away. /p • /• 63. That such amonf them as were in the affectioii oj truth from good were preserved. Those of the Pa})al religion who lived piously, and were in good, although not in truths, and still from affection desired to know truths, were taken and car- ried into a certain region, in front in the western quarter, near the north, habitations being given them, and societies of them instituted there, and then priests from the Keformed were sent thither, who instructed them from the Word, and as they are instructed; they are accepted into heaven. 64. Of the stai'6 of those hereafter who come thence from the countries fro^n the earth. Since the last judgment is now accom- plished, and all things are reduced by the Lord into order through means of it, and since all who are inwardly good are taken into heaven, and all who are inwardly evil are cast into hell, it is no longer permitted them, as heretofore it was, to form societies below heaven and above hell, or to have any- thuig in common with other spirits, but as soon as ever they come thither, that is, at the death of each of theni, they are altogether separated, and after passing a certain time in the world of spirits, they are carried into Uieir own places. They theiefore wdio profane holy things, that is who claim for them- eelves the power of o\ ening and shutting heaven, and of re- mitting sins, (which are powers belonging to the Lord alone), and wlio place Papal bulls on an equality with the Word, and have dominion for an end, are henceforth carried away into that black sea, or into those gulfs, which are the hells of pro- 479 64 66 OF THE LAST JUDGMENT, AND THE faners. But it was declared to me from heaven, that those of that religion who are of such a nature, do not look at all to the life after death, because they deu}^ it in their hearts, but that they look solely to the life iu the world ; and that hence thev care not a straw (fioccipendant) for this lot of theirs after death which yet is to endure to eternity, but laugh at it, as a thiuu- of nought. OF THE FORMER HEAVEN AND ITS ABOLISHMENT. 65. It is said in the Apocalypse, " I saw a greattlirone^ and One sitting upon it ^ from whose face the heaven and the land fled away^ and their place was not found,'''' xx. 11. And afterwards, ^'Isaio a new heaven and. a new land ; the first heaven and the first land had passed away^'' xxi. 1. That a new heaven and a new land, after the passing away of the former heaven and the former land, do not mean the visible heaven or the land we inhabit, but an angelic heaven and a cliurch, was shown above in the first article, and also in those which follow it. For the Word in itself is s]>iritual, and therefore treats of spiritual things ; spiritual things being those which are proper to heaven and the church ; these are expounded by natural thhigs in the sense of the letter, because natural things serve as a basis to spiritual things, with- out which basis the Word would not be a Divine work, because it would not be complete ; for the natural, which is the ultimate in Divine Order, completes, and makes the interiors, which are spii-itual and celestial, to subsist upon it, as a house upon its foun- dation, ]Mow whereas men have thought of the contents of the Word from a natural and not from a spiritual ground, there- fore, by the heaven and the land which are mentioned here and elsewhere, they have understood none other than the sky and land which exist in the world of nature ; hence it is that they all expect the passing away and destrtiction of these, fol- lowed too by a creation of new ones. But lest they should ex- pect this everlastingly, from age to age in vain, the spiritiial sense of the Word is opened, that thus it may be known what is understood by much in the Word, which, when thought of naturally, does not enter the understanding, and, at the same time, what is understood by the heaven and the land which will pass away. 'o'o. But before showing what is understood by the first heaven and the first land, it ought to be known, that by the first heaven is not understood the heaven formed of these who have become angels from the first creation of the world to the present time, for that heaven is abiding, and endures to eter- nity ; for all who enter heaven are under the Lord's protection, 480 BABYLON WHICH HAS BKEN DESTROYED. 66 — 68 and he wlio lias once been received by the Lord, can never be pluckea away from Him. But by the first heaven is under- stood a heaven which was composed (conflatum) of otliers than those who have become angels, and for the most part of those who could not become angels. Who they were, and what, shall be told in the following pages. This heaven it is, of which it is said, that it "passed away.-' It was called heaven, be- cause they who were in it dwelt on high, forming societies upon rocks and mountains, and living in similar to natui-al delights, but never in any that Avere spiritual; for very many who de- part from the earth into the spiritual world, believe themselves in heaven, when they are on high, and in heavenly jov, when they are in world-like delights. Hence it was called heaven, but " the first heaven which passed away." 67. It is moreover to be noted, that this heaven which is called the first, did not consist of any who had lived before the Lord's coming into the world, but that all who composed it lived after His coming, for (as was shown above, n. 33 to 38) a last judgment is eiiected at the end of every church, a former heaven being then abolished, and a new heaven created or formed ; for all who led an outwardly moral life, and lived in piety and sanctitj^ that was external, although not internal, were tolerated from the beginning to the end of the church, and this so long as the internals which belong to the thoughts and intentions could be held in bonds by the laws of society, civil and moral ; but at the end of the church their internals are unveiled, and the judgment is then efifected upoi^ them. Hence it is, that a last judgment has been elfected upon the inhabitants of this planet twice before, and now is, for the third time (see n. 46) ; thus also a heaven and a land have twice passed away, and a new heaven and a new land have been created ; for the heaven and the land are the church in either world, as shown above, n. 1 to 5. Hence it is plain, that tlie new heaven and the new land, mentioned in the prophets of the Old Testament, are now that new heaven and new land mentioned in the Apocalypse, but that the former existed from the Lord when He was in the world, and that the latter exist from Him now. Concerning the heaven and the land in the prophets of the Old Testament, it is thus written, ^'' Belt old 1 am about to create a new heaven and a new land, neither shall the former he renieinhered^'' Isaiah Ixv. 17. And in another Y)\viQ,e,''^I am about to make a new heaven and a new land.'' Isaiah Ixvi. 22 ; besides what is said in Daniel. 6'^. Since the first heaven which passed away is the subject now treated of, and since no one knows anything concerning It, I will describe it in order. I. Of whom the first Ifeaven consisted, n. What kind of heaven it was. [31] 481 69 OF THE LAST JUDGMENT, AND THE in. How it passed away. G9. Of whom the first heaven consisted. The first lieaven waa composed of all upon whom the hist judgment was effected, for it was not effected upon those in hell, nor upon those in lieaven, nor upon those in the world of spirits, (concerning which world see the work on Heaven and Hell, n. 421 to 520), nor upon any who were yet living in this world, but solely upon those who had made to themselves the likeness of a heaven, of whom tlie greater part were on mountains and rocks ; these also were they whom the Lord meant by the goats, which he placed on the left, Matthew xxv. 32, 33, and following verses. Hence it may appear, that the first heaven existed, not merely from Chi'istians, but also from Mahometans and Gentiles, who liad all formed to themselves such heavens in their own places. What manner of men they were shall be told in few v.^ords. They were those who lived in the world in external, and never in internal, sanctity ; who were just and sincere for the sake of civil and moral laws, but not for the sake of Divine laws, therefore, who were external or natural, and not internal or spiritual men ; who also were in the doctrinals of the church, and were able to teach them, but whose lives were not accord- ant with them ; and who filled various offices, and did uses, but not foi the sake of uses. These, and all throughout the whole world who were like them, and lived after the Lord's coming, constituted the first heaven. This heaven therefore was such as the world and church upon earth is, among those who do good, not because it is good, but because they fear the laws, and the loss of fame, honor, and lucre ; they who do good from no other origin, do not fear God, but men, and are destitute of conscience. In the first heaven of the Reformed, tiicre was a large proportion of spirits, who believed that man is saved by faith aione, and did not live the life of faith, which is charity ; and who loved much to be seen of men. In all these spirits, so long as they were associated together, the interiors were closed, that they might not appear, but when the last judgmeiit was at hand they were opened ; and it was then found that iiiwardly they were obsessed by falses and evils of every kind, and that they were against the Divine, and were actually in hell : for every one after death is immediately bound to his like, the good to their like in lieaven, but the evil to their like in hell, yet they do not go to them before the interiors are un- veiled ; in the mean time they may live together in society with those who resemble them in externals. 13ut it is to be noted, that all who were inwardly good or sj)i ritual, were separated from those spirits, and elevated into heaven, and that all wlio were outwardly, as well as inwardly, evil, were also separated from them, and cast into hell ; and this from the tinie imme- diately succeeding the Lord's advent, down to the last time, 482 BABYLON WHICH HAS BEEN DE8TRDYED. 69, 70 when the judgment was ; and that those only were left, to form iocieties among themselves, who constituted the first heaven, and who were of the kind above described. 70. There were many reasons why such societies, or such heavens Avere tolerated ; the principal reason was, that by exter- nal sanctity, by external sincerity and justice, they were con- joined with the simple-good, wlio were either in tlie ultimate heaven, or were still in the world of spirits and not yet introduced into heaven. For in the spiritual world, there is a communica- tion, and thence a conjunction, of all with their like; and the simple-good, in the ukinuite heaven, and in the world of spirits, look principally to externals, yet are not inwardly evil ; where- fore if these spirits had been forcibly removed from them before the appointed time, heaven would have suflfered in its ultimates ; and yet it is the ultimate, upon which the sujjerior heaven sub- sists, as upon its own basis. That these spirits were tolerated until the last time on this account, the Lord teaches in the follow- ing words : '''■The servants of the householder came and said iinto hirn^ Didst thou not sow good seed in thy field ^whence then are the tares f and. they said^ Wilt thou then that we go and gather them up ? hut he said, J^ay, lest, whilst ye gather up the tares, ye root ujp also the wheat loith them • let loth iherrfore grow together until the harvest, and at the time of Jiaroest I will say to the reapers, gather ye together first the tares, and hind them in hundles to hum • hut gather the wheat into hams, lie that hath sov)ed the good seed, is the Son of Man. • the field is the world / the good seed are the sons of the kingdom, the tares are the sons of evil / the harvest is the consummation of the age: as therefore the tares are gathered together, and hurnt with jire, so shall it he in the consummation of the age,'''' Matt. xiii. 27 to 30, 37 to 40. The consummation of this age, is the last time of the church ; the tares are those who are inwardly evil ; the wheat are those who are inwardly good ; the gathering the tares together, and binding them in bundles to burn, is the last judgment.q The like is understood in the same chapter by the Lord's parable of the fishes of all kinds, which were ga- q That bundles in the Word signify the arrangement of the truths and falses a man has. into series, thus also the arrangement of men in whom truths and falses are, n. 4686. 4687, 5339. 5530, 7408, 10.303. That the Son of Man i.s the Lord aa to Divine Truth, n. 1729. 1733. 2159, 2628, 2803, 2813. 3255, 3704, 7499, 8897, 9087. That sons are the aftbctions of truth from good. n. 489. 491, 533. 2623. 3373, t257, 8649, 9807 ; therefore, that the sone of the kingdom are thos^e who are in the affections of truth from good ; and the sous of evil, those who are in the afloctions of the false from evil ; whence the latter are called tares, and the former good seed ; for tares signify the false from evil, and good seed, truth from good : tliat the seed of the field is tiutli from good, in man, from the Lord. n. 1940, 3038. 3310, 3373, 10,248, 10,249. That seed in the opposite sense is the false from evil. n. 10.24a That the seed of the field is also the nutrition of the mind by Divine Truth from the Word, and that sowing is nistruction, n. 6158, 9272. That the consummation of the age is the lay time of the church, n. 4535, 10,622. 483 70 — 72 OF THE LAST JUDGMENT, ANI THE tliered together, and the good placed in vessels, bnt the bad cast away ; concerning which it is also said, ^'■aosJiall it he in the consimimation of the age / the angels shall go forth^ and sepa- rate the evil from the midst of the just,'''' verses 47, 48, 49. They are compared to iislies, because lislies in the spiritual sense of the Word, signify natural and external men, both good and evil ; what the just signify may be seen belowJ 71. What kind of heaven it was, may be concluded from the things already said of it ; as also from this, that they who are not spiritual by an acknowledgment of the Lord, by a life of good, and by an affection of truth, and still appear as spiritual by external sanctity, by talk [sermocinatio] on Divine things, and by sincerities for the sake of themselves and the woi'ld, rush into the abominations which accord with their lusts, when they are left to their own internals ; for nothing detains them, neither fear of God, nor faith, nor conscience. Hence it was, that as soon as ever they who were in the first heaven were yielded up into their own interiors, they were in open conjunction with the hells. 72. The manner in lohich the first heaven passed away, was described before, in describing the last judgment upon the Mahometans and Gentiles, n. 50 to 51 ; and upon the Papists, n. 61, 62, 63, since they also in their own places were constitu- ents of the tirst heaven. It remains that something be said of the last judgment upon the Reformed, who are also called Pro- testants and Gospellers, or of the manner in which the lirst hea- ven composed of them passed away ; for (as was said above) judgment was effected upon those only of whom the first lieaven consisted. After being visited, and yielded up into their own interiors, they were separated from each other, and divided into classes according to evils and their derivative falses, and ac- cording to falses and their derivative evils, and were cast mto hells correspondent with their loves. Their hells surrounded the middle region on all sides, for the Peformed were in the middle, the Papists around them, the Mahometans around the Papists, and the Gentiles in the outmost circuit. (See n. 48.) Those who were not cast into hells, were ejected into deserts ; yet there were some sent down to the plains in the southern and northern quarters, there to form societies, and be instructed and f)repared for heaven ; these are they who were preserved. But low all these things were accomplished, cannot be minutely described in this place, for the judgment upon the Reformed «■ That fishes, in the ppiritual sense of tha Word, signify scientifics, which belong to the natural or external man, and hence also natural or external men, both evil and good, n. 40, 9111. That animals of all kinds correspond with such Uiings as arc in man, n. 45, 4o, 240, 714, 716, 719, 2179, 2180, 3519. 9280, I0,(i09. That, in the Word, they to whom the Lord's justice and merit are attributed, are called just; they to whom sell-justice and self-merit are attributed, are called unjust, n. 3648, 6009, 9263. 484 BABYLON WHICH HAS BEEN DESTROYED. 72, 73 was of longer continuance than upon others, and was effected by successive changes. Now since much that is worthy of men- tion was then heard and seen, I will present the particulars iu their own order in the explication on the Apocalypse. OF THE STATE OF THE WORLD, AND OF THE CHURCH HEREAFTER. 73, The state of the world hereafter will be quite similar to what it has been heretofore, for the great change which has been effected in the spiritual world, does not induce any change in the natui-al world as regards the outward form ; so that the affairs of states, peace, treaties, and wars, with all other things which belong to societies of men, in general and in particular, will exist in the future, just as they existed in the past. The Lord's saying, that "i?i the last times there lo'ill he wars, andthat imtlon toill then rise against nation, and kingdom against king- dom, and that there loill he famines, pestilences, and earthquakes in di'oers i^laces^' Matthew xxi\\ 6, 7, does not signify that such things will exist in the natural world, but that tiie things corres- pondent with them will exist in the spiritual world, for the Word in its prophecies does not treat of the kingdoms, or of the nations upon earth, or consequently of their wars, or of famines, pestilences, and earthquakes in nature, but of such things as correspond to them in the spiritual world ; what these things are, is'explained in the Arcana Ccelestia, and a collection of passages on tlie subject may be seen below.s But as for the state "of the church, this it is which will be dissimilar here- after; it will be similar indeed in the outward form, but dissi- milar in the inward. To outward appearance divided churches will exist as heretofore, their doctrines will be taught as here- tofore ; and the same religions as now, will exist among the Gentiles. But henceforth the man of the church will be in a more free state of thinking on matters of faith, that is, on spi- ritual things which relate to heaven, because spiritual liberty has been restored to him. For all things in tlie heavens and in the hells are now reduced into order, and all thinking which entertains or opposes Divine things inflows from thence, — from 8 From the Arcana Ccelkstia. That wars in the Word signify spiritual com- bats, n. 1659, 1064, 8295, 10.455. That hence all the arms of war, as the how, the sword, the shield, signify something of spiritual combat, n. 1788. 2686, That king- doms signify churchiis as to truths and as to falses, n. 1672, 2547. That nations signify thot^e in the church who are in goods and who are in evils, n. 1059, 1159, 1205, 1258, 1260, 1416, 1849. 4574, 6005, 6306, 7830, 8054, 8317, 9320, 9327. That famine signifies a defect of the knowledges of good and truth, u. 1460, 3364, 5277, 6279, 5281. 5300, 5360, 5376, 5893. That it also signifies the desolation of the church, n. 5279, 5415, 5576. 6110, 6144, 7102. That pestilence signifies the va8ta« tioa and consummation of good and truth, n. 7102, 7505, 7507, 7511. That earth' quakes signify changes of the state of the church, u. 3355. 485 74 OF THE LAST JUDGMENT, ETC. the heavens, all which is in harmony with Divine things, and from the hells all which is opposed to them. But man does not observe this change of state in himself, because he does not reflect upon it, and because lie knows nothing of spiritual liberty or of influx: nevertheless it is perceived in heaven, and also by man liimself when he dies. Since spiritual liberty has been restored to man, the spiritual sense of the Word is now unveiled, and interior Divine Truths are revealed by means o it ; for man in his former state would not have understood then), and he who would have understood them, would have profaned them. Tliat liberty is given to man by means of an equilibrium between heaven and hell, and, that man cannot be reformed except in freedom, may be seen in the work on Heaven and Hell, n. 597 to the end. 74. I have had various converse with the angels, concerning the state of the church hereafter. They said, that things to come they knew not, for that the knowledge of things to come belongs to the Lord alone, but that they do know that the slavery and captivity in which the man of the church was for- merly, is removed, and that now, from restored liberty, he can better perceive interior truths, if he wills to perceive them, and thus be made more internal, if he wills it ; but that still they have slender hope of the men of the Christian church, but mucli of some nation far distant from the Christian world, and there- fore removed from infesters [infestatores], which nation is such that it is capable of receiving spiritual light, and of l)eingmade a celestial-spiiTtual man, and they said, that at this day interior Divine Truths are revealed in tliat nation, and are also received in spiritual laith, that is, in life and in heart, and that it worships the Lord. THE E ND 486 A CONTINUATION CONCEENIJJO THE LAST JUDGMENT. CO^'TIKUATIOK COXCEUNJNO THE LAST JUDGMENT, iVO CONCERNING THE SPIRITUAL WOELD, From the Latin nf EMAXUEL SWEDENBOKG, Servant of the Lnrd J-isita Christ KEW YORK : iMERIClX S\7EDENB0RO PRINTING AND PUBLISHING SOCIETY, CONTENTS That the Last Juclgmont has been accomplished 1 — T Of the state of the World and of the Church before the Last Judgment and after it 8 — 13 Of ihe Last Judgment upon the Reformed 14 — 31 Of the Spiritual World S2— 38 Of the English in the Spiritual World 39—47 Of the Dutch in the Spiritual World 48—55 Of the Papists iu the Spiritual World 66—60 Of the Popish Saints in the Spiritual World 61 — 67 Of the Mahometans in the Spiritual World. . . 68 — 72 Of the Africans and of the Gentiles in the Spiritual World 73 — 78 Of the Jews in the Spiritual World 79—82 Of the Quaker' t i le Spiritual World 83—85 Of the Moravians in the Spiritual World 86— 9fl 491 A CONTINUATION CONCERXIXO THE LAST JUDGMENT. THAT THE LAST JUDGMENT HAS BEEX ACCOMPLISHED. 1. In the former small work on the Last Judgment, the foh lowing subjects were treated of: That the day of tlie last judg- ment does not mean the destruction of the world, n, I'too. That the procreations of mankind will never cease, n. 6 to 13. That heaven and hell are from mankind, n. 14 to 22. That all who have ever been born men from the beginning of creation, and are deceased, are either in heaven or in liell, n. 23 to 27. That the last judgment must be, where all are together ; there- fore in the spiritual world, and not on the earth, n. 2S to 32. That the last judgment exists, when the end of the church is ; and that the end of the church is, wlien faith is not, because charity is not, n. 33 to 39. That all the things, which are pre- dicted in the Apocalypse, are at this day fnltilled, n. 40 to 44. That the last judgment has been accomplished, n. 45 to 52. Of the Babylon, and of its destruction, n. 53 to 64. Of the former heaven, and of its abolition, n, 65 to 72. Of the state of the world and of the church hereafter, n. 73, 74. 2. The subject of the last judgment is continued, principally that it may be known wliat the state of the world and the church was before the last judgment, and what the state of the world and the church has become since ; also, how the last judgment was accomplished upon the Reformed. 3. It is a common opinion in the Christian world, that tlie universal heaven we see, and the universal earth we inhabit, will perish at the day of the last judgment, and that a new heaven and a new earth will become exta^it in their places ; that the souls of men will then regain their bodies, and that man will thus again be man as lie was before. This opinion has become matter of faith, because the Word has not been understood otherwise than according to the sense of its letter ; (and it could not be understood otherwise, until its spiritual sense was discovered), also, because there is a wide-tspread be- lief, that the soul is the mere breath exhaled Ijy man, and that Bpirits, as well as angels are as unsubstantial as the wind. 493 S 5 CONTINUATION OF THE LAST JUDGMENT. While there was such a deliciency of iinderstandhig concern- ing souls, and concerning spirits and angels, the last judgment could not be thought of in any other manner. But when il comes to be understood, that a man is a man after death, just as he was a man in the world, with the sole diiference that then he is clothed with a spiritual, and not as before with a natural body ; and further, that the spiritual body appears be- fore those who are spiritual, even as the natural body appears before those who are natural, it may then also be understood, that the last judgment Avili not be in the natural, but in the spiritual world ; for all the men who were ever born and have died, are altogether there. 4. When this is understood, then may the paradoxes be dis- sipated, which man would otherwise entertain on the state of souls after death, and their reunion with putrid corpses, and on the destruction of the created universe ; in other words, on the last judgment. Tiie paradoxes he would entertain on the state of souls after death, are these : that man was then like an exhalation, or like wdnd, or like ether ; either that he was float- ing in tlie air, or permajient in no place, but in a somewhere, (in Ubi) which they call Pu ; and that he saw nothing, because he had no eyes ; heard nothing, because he had no ears ; spoke nothing, because he had no mouth ; and was therefore blind, deaf, and dumb ; and that he was continually, and, it must be, sorrowfully, longing to retain those functions of the sou!, from which all the joyousness of life proceeds, at the day of the last judgment : also, that the souls of all who have lived since the first creation, were in the same wretched state, and that tiie men of tifty or sixty ages ago, were likewise still float- ing in the air, or remaining in Pu, and awaiting the judgment ; with other lamentable things. 5. I pass over paradoxes, similar to, and equally numerous with these, which the man who knows not that he is a man after death, as before it, must entertain concerning the destruc- tion of the universe. But he who does know, that a man, after death, is not an exhalation, or a wind, but a spirit, and, if he has lived well, an ange.l in heaven, and that spirits and angels are men in a perfect form, may think from his intellect, of the future state, and the last judgment; rejecting the non-in- tellectual faith which harbors mere traditions : and may also with certainty conclude from his intellect, that the last judg- ment, which is i)redicted in the Word, will not exist in the natural world, but in the spiritual world, where all are to- gether : and furthermore, that whenever it does exist, it must be revealed, for the sake of the fidelity of the Word, [propter tidem Verbi.] 6. Put away from you the idea of the soul being an ex* lialation, aiul then think of v<>ur own state, or of the state of 49i CONTINUAlION OF THE LAST JUDGMENT. 6 — 8 your friends, or of the state of your infants after death. Shall you not think you will be a living man, [quod victurns sis liomo] and they likewise ? And since there is no proper life without the senses, you cannot think otherwise than that they also see, hear, and speak ; which also accords with the in- scriptions of those who erect monuments over deceased relations, and place them in Iteaven among the angels, in white garnients, and in paradises. But if afterwards you relapse into the idea, that the soul is an exhalation, and has no sensitive life un- til after the last judgment, can you help being distracted when you think, ''What, and where shall I be in the mean- time? Shall I float in the air, or remain in Pu ? Yet the preacher teaches me that after death I shall come among the blessed, if I have believed well, and lived well." You may believe then, as the truth is, that you are a man after death as well as before it, differing only, as spiritual differs from natural. Thus also, think all those who are believers in eternal life. without knowing anything of this hypothetic tradition on the 80 nl. 7. From what has been said already, it may appear, that the last judgment cannot exist in the natural world, but may exist in the spiritual world. That it also has existed there, may be seen from the things related of it from sight, in the former small work On the Last Judgment, n. 45 to 72, and will appear still further, from the particulars about to be related, from sight, of the last judgment upon the Reformed. He who attends, may also see it, from the new things which are now revealed concerning heaven, the Word, and the church. What man can draw such things from himself? OF THE STATE OF THE WORLD AND OF THE CHURCH BEFORE THE LAST JUDGMENT, AND AFTER IT. 8. That the last judgment has been accomplished in the spiritual world, may appear from what has just been said: nevertheless, in order to know anything of the state of the world and the church before and after it, a thorough knowledge of the following subjects is necessary. I. What is understood by the former heaven and the former land which passed away. Apoc. xxi. 1. II. Who, and what manner of men, those in the former heaven, and in the former land, were. III. That before the last judgment was efl'eeted upon them much of the communication between heaven and the woj'ld therefore also between the Lord and the chni'ch, was intercepted 495 8 10 CONTINUATION OF THE LAST JUDGMENT. rV. Tliat after tlie last judgment tlie commuiiication was restored. V. That lience it is, that after the last judgment, and not Booner, revelations were made for the new church. VI. That the state of the world and of the church before the last judgment was as evening and night, but after it, as morning and day. 9. I. What is understood hy the former heaven and the for- mer land which passed away^ mentioned in the Apocalypse xxi. 1. The former heaven and the former land there mentioned, neither mean a heaven visible to the eyes of men in the world, and a land inhabited by men ; nor the former heaven, which ia the abode of all those, since the first creation, who have lived well. But congregations of spirits are understood, who, be- tween heaven and hell, had made seeming heavens [tanquam cselos] for themselves : and inasmuch as all spirits and angels inhabit lands, as well as men, therefore, by the former heaven and the former land, these seeming heavens tJiemselves are under- stood. The passing away of that h.eaven and that land was a thing seen, and it has been described from sight in the work On THE Last Judgment, n. 45 to 72. 10. II. Who, and %chat manner of men, those in the former heaven, and in the former land, were, was described in the work On the Last Judgment ; but inasmuch as on a knowledge of this subject, depends the understanding of what follows, who and what they were, shall again be told. All those who gathered themselves together underneath heaven, and in various places formed seeming heavens for themselves, and also called them heavens, were conjoined with the angels of the ultimate heaven, but only as to externals, not as to internals. For the most part they were the goats and those akin to them, who are named in Matthew xxv. 41 to 46 ; who, indeed, in the world had not done evils, for, morally, they had lived well ; but they had not done goods from a good origin, for they liad separated faith from chai-ity, and hence, had not regarded evils as sins. Now, because in externals they had lived as Christians, they were conjoined with the angels of the ultimate heaven, who were like them in externals, but unlike them in internals ; they be- ing the sheeji, and in faith, yet hi the faith of charity. On account of this conjunction they were necessarily tolerated ; for the act of separating them, before the last judgment, would liave brought ruin upon those who were in the ultimate heaven, who would have been drawn into destruction with them. This is what the Loi'd foretold in Matthew : "-Jesus spake ajparable ; the kingdom of the heavens is like unto a man who sowed good seed in his field ; hut while men slept, his enemy came, and 80V)ed tares, and went avjay : lohen the Made was sprung up, 2nd hrought forth fruit, then appeared the tares also ; so the 490 CONTINUATION OF THE LAST JUDGMENT. 10 — 13 servants of the householder coming, said iinto him, Sir, didst not thou soio good seed i?i thy field f , Whence then are t\e tares f Wilt thou then that we go and gather them up f But he saidy Nay, lest, lohile ye gather up the tares, ye root up also the wheat loith them : lei both grow together until the harvest / and in the time of harvest I roill say to the reapers, Gcdher ye to- gether first the tares, andhind them in handles to hum them , hut gather the wheat into my ham. He who iiath sown the good seed, is the So?i of Man ', the field is the world ', the seed are the sons of tlie kingdom ; the tares are the sons of evil / the harvest is the consummation of tJie age : as therefore the tares aregathered together, and hurned, so shall it he in the consumma- tion of the age,^^ xm. '2-^ to 30, 37 to 40; tlie consnnunation of the age is tlie last time of tlie chiircli ; the tares are those who are inwardly evil ; the wheat are those who are inwardly good ; the gathering the tares together to burn, is the last judg- ment upon the evil ; the care lest a separation before the last judgment should bring ruin upon the good, is signified by " lest in collecting the tares you should at the same time root up the wheat with them : suffer them both to grow till the harvest." 11. III. Thcd hefore the last judgm.ovt was effected upon them, much of tlie comm.unication hetween Jieaven and the world, there- fore hetween the Loi'd and tlie church, was intercepted. All en- lightenment comes to man from the Lord througl'i heaven, and enters by an internal way. So long as there were congregations of such spirits between heaven and the world, or between the Lord and the church, man was unable to be enlightened. It was as when a sunbeam is cut off by a black interposing cloud, or as when the sun is eclipsed, and its light arrested, by the interjacent moon. Wherefore, if anything had been then re- vealed by the Lord, either it would not have been imderstood, or if understood, still it would not have been received, or it received, still it w^ould afterwards have been suffocated. Xow since all these interposing congregations were dissipated by the last judgment, it is plain, lY. TJiat the comynunication hetween heaven and the world, or hetween the Lord and the church, has been restored. 12. Y. Hence it is, that after the last judgment, and not sooner, revelations were m,adefor the Isew Church. For since communication has been restored by the last judgment, man is able to be enlightened and reformed ; that is, to understand the Divine Truth of the AVcrd, to receive it when understood, and to retain it when received, for the interposing obstacles are re- moved ; and therefore John, after the former heaven and the for- mer land passed away, said that he '-''saw a new heaven and a new land, and then, the holy city Jerusalem, descending froirh God out ef heaven, prep)ared as a hride adorned for her hur,- hand ; and heard One sitting upon the throne, say. Behold [32] 497 12 14 CONTINUATION OF THE LAST JUDGMENT. 1 make all things new^'' Apoc. xxi. 1,2, 5. That the church is understood by Jerusalem may be seen in the Doctrine con- cerning THE Lord, n. 62 to 64. Concerning its new revela- tions see n. 65 of tlie same work. 13. YI. Thai the state of the world and of the Ghurch hefore the last judgment was as evening and nighty hut after it, as mo ruling and day. When the light of truth does not appear, thei-e is a state of the church in the world like evening and night; (that there was such a state before the last judgment, may appear from what is said in n. 11) ; but when the light of truth a])pears, and the truth is received, there is a state of the church in the world like morning and day. Hence it is, that these two states of the church are called evening and morning, and night and day, in the Word ; as in the following passages : '''The Holy One said unto me. Until the evening {and)the 'morning (he) twothoto- sand three hundred ; then the holy tiling shall he justified,'''' Dan. viii. 14. ^^The vision of the evening and the morning is truth^^'' Dan. viii. 26. '■''There shall he one day, whieh is known to Je- hovah., neither day nor night, for about the time of evening there shall he light,^^ Zech. xiv. T. ^''One crying unto me out of Seir, Watchman, what of the night? The watcliman said. The morn' ing Cometh, and also the night,^'' Isaiah xxi. 11, 12. Concerning the last time of the church, Jesus said, " Watch, for ye know not when the Lord of the house will come, whetJier at evening^ at midnight, at cock-crowing, or in the morning^'' Mark xiii. 35. '"''Jesus said, I must workwhile it is day ; the night cometh, when no one can work,^'' John ix. 4; and elsewhere, as in Isaiah xvii. 14 ; Jer. vi. 4, 5 ; Psalm xxx. 6 ; Psalm Ixv. 9 ; Psalm xc. 6. Since such things are understood by evening and morning, therefore the Lord, in order to fulfil the Word, also was buried in the evening and rose again in the morning. OF THE LAST JUDGMENT UPON THE REFORMED. 14. The former work On the Last Judgment treated of the judgment upon those who are understood by the Babylon ; and somewhat of the judgment upon the Mahometans, and upon the Gentiles ; but not of the judgment upon the Reformed. It was said only, that tlie Keformed were in the middle, ar- ranged there according to countries ; the Papists around them ; the Mahometans around the Papists, and the Gentiles, and peoples of various religions in the cii'cumferences. Tlu^ Pe- formed constituted the middle, or central region, because the}'' read the Word, and worshiped the Loi-d, and hence hai the greatest light: and spiritual light, proceeding from the Lord as a sun, wJiicli sun in its essence is Divine Love, extends itself 498 CONTINUATION OF T'lIE LAST JUDGMENT. 14 16 in all possible directions, and enlightens even those who are in the extreme circumterences, opening in them the faculty of understanding truths, in as far as their religions allow them to be receptive. For spiritual light in its essence is Divine Wis- dom, and it enters the intellect in man, in as lar as, from know- edges received, he has the faculty of perceiving it ; and does not pass througli spaces, like the light of the world, but through the afiections and perceptions of truth, therefore, in an instant, to the last limits of the heavens. From these affections and j^erceptions^ arise the appearances of spaces in the spiritual world. On this subject much may be seen in The Doctrine CONCERNING THE SaCRED ScRIPTURE, U. 104 tO 113. 15. The last judgment upon the Reformed shall be described in the following order. I. Upon whom among the Reformed the last judgment wa& effected. II. Of the signs and visitations preceding the last judgment. III. How the universal judgment was elfected. lY. Of the salvation of the sheep. 16. 1. Upon whom among the Reformed the last judgment was effected. The last judgment was effected upon those only of the Reformed, who professed a belief in Grod, read the Word, heard sermons, partook of the sacrament of the suppej-, and did not neglect the solemnities of church-worship, in the world ; and 3'et thought that adulteries, various kinds of theft, lying, revenge, hatred, and the like, were allowable. These, although they profesed a belief in God, still made no account of sins against Him; though they read the AVord, still they made no account of the precepts of life in it ; though they heard ser- mons, still they paid no attention to them ; though they par- took of the sacrament of the supper, still they desisted not from the evils of their former lives ; and though they did not neglect the solemnities of worship, still they amended their lives in nothing. Thus the}'^ lived as if from religion in their externals, yet were totally destitute of it in their internals. These are they who are understood by the Dragon in the Apo- calypse xii. ; for it is there said of the Dragon, that it was Been in lieaven, that it fought with Michael in heaven, and that it drew down the third part of the stars from heaven ; which things are said, because these spirits, by means of the profes- sion of a belief in God, by reading the Word, and by outward worship, communicated with heaven. These same spirits are understood by the goats in Matthew xxiv. ; to whom it is not said that they did evils, but that they omitted to do goods ; and all such omit to do goods which are goods, because they do not shun evils as sins, and because, although they do not commit tlien, they think them allowable, and therefore com- mit them in spirit, and in body, too, when they can. 499 IT — 20 CONTINUATION OF THE LAST JUDGMENT. IT. Upon nil sucli among the Reformed tlie last jadgment was effected, but not upon those who did not believe in God, who contemned the Word, and rejected from their hearts the lioly things of the churcli, for all these, so soon as ever they went from the natural into the spiritual world, wer^ cast into hell. 18. All who lived like Christians in externals, and made no account of a Christian life, were outwardly in unity with the heavens, but inwardly with the hells, and since they could not be torn away instantaneously from their conjunction with hea- ven, they were detained in the world of spirits, which is mediate between heaven and hell, and it was there permitted them to form societies, and to live together as in the world ; and by arts unknown in the world, to cause splendid appearances, and by this means to persuade themselves and others, that they were in heaven ; from the outward appearance, therefore, they called their societies heavens The heavens and the lands in which they dwelt, are understood by the former heaven, and the former land wdiicli passed away, Apoc. xxi, 1. 19. In the meantime, so long as they remained there, the interiors of their minds were closed over, and the exteriors M^ere opened ; by which means, their evils, which united them with the hells, were not apparent. But on the approach of the last judgment, their interiors were unclosed, and they then appeared before all, such as they really were ; and since they then acted in unity with the hells, they were no longer able to simulate Christian lives, but rushed with delight into evils and crimes of every description, and were turned into devils, and, moreover, were seen as such, some black, some liery, and some livid like corpses; those who were in the pride of self-intelligence, appearing black ; those who were in the furious love of ruling over all, appearing fiery ; and those who were in the neglect and contemj)t of truth, appearing livid like corpses. Thus were the scenes of those theatres changed. 20. The Reformed constitute the inmost part or middle re- gion of the world of 6})ii-its, which is mediate between heaven and hell, and are there arranged according to countries. In the centre of this middle region are the English ; towards the south and the east of it are the Dutch ; towards the north, the Ger- mans ; towards the west and the north, the Swedes ; and to- wards the west, the Danes. But those only who have led lives of charity, and its faith, are in that middle region : many societies of them dwell there. Surrounding them are those of the Reformed, who have not led lives of faith and charity ; these are they who nuide seeming heavens to themselves. But there is a different arrangement of all in heaven, as well as of all in hell. The reason why the Reformed constitute the middle is, because theAVord is read, and the Lord is worshiped among 500 CONTINUATION OF THE LAST JUDGMENT. 20 23 them, in consequence of which, tlie lio-ht is greatest wliere they are ; and thence, as from a centre, this light is propagated to, and enliglitens, all the circumferences. For the light in which spirits and angels are, proceeds from the Lord as a Sun, and this Sun, in its essence, is Divine Love, and the light which proceeds from it, in its essence, is Divine Wisdom : all the spirituality [omne spirituale] of that world is derived from it. Concei'ning the Lord as the Sun of the spiritual Nvorld, and concerning the light and heat of that Sun, see the woi'k on Heaven and Hell, n. 116 to 140. 21. Every arrangement of the societies in that world, is an arrangement according to the differences of love; the reason of which is, that love is the life of man, and the Lord, who is Divine Love Itself, arranges them according to receptions of it ; and the difierences of loves are innumerable, and known to no one, but the Lord alone. He so conjoins the societies, that they all lead, as it were, one life of man ; the societies of tlie heavens, one life of celestial and spiritual love; the societies of the hells, one life of diabolical and infernal love ; the heavens and the hells He conjoins by oppositions. On account of this arrangement, every man after death goes into the society of his own love, and cannot go into any other, for his love opposes it. Hence it is that they who are in spiritual love are in hea- ven, but that they who are in mere natural love are in hell. Spiritual love is entirely and only implanted [nnij^e inditur] by a life of charity, and natural love remains natural, if a life of charity is omitted ; and natural love, if it is not subjected to spiritual love, is opposed to it. 22. From these particulars it may appear, upon whom of the Reformed the last judgment was effected; — that it was not upon those who were in the centre, but upon those who were around it : whose external morality, as was said above, gave them the outward appearance of Christians, while iuM-ardly they were not Christians, because they were destitute of spiritual life. 23. Of the signs and visitations preceding the last judgment. There was seen, as it were, a stormy cloud upon those who had formed to themselves seeming heavens, which appearance re- sulted from the presence of the Lord in the angelic heavens above them, especially from His presence in the ultimate hea- ven, lest any of the angels of that heaven, in consequence of conjunction with these spirits, should be carried away, and perish with them. The superior heavens moreover were brought down nearer to them, by means 6f which, the interiors of those upon whom the judgment Avas about to come were disclosed ; on which disclosure, they appeared no longer like moral Christians, as before, but like demons ; in tumults, and in mutual strife, about God, the Lord, the Word, faith, and the church; and because their concupiscences to evils were then let loose, they 501 23 27 CONTINUATION OF THE LAST JUDGMENT. rejected all tliese subjects with contempt and ridicule, and rushed into every kind of enormity. Thus the state of those lieavenly inhabitants was changed. Then at the same time, all their splendid appearances, which they had made to themselves by arts unknown in the world, vanished away ; their palaces were turned into vile huts ; their gardens into stagnant pools ; their temples into heaps of rubbish ; and the very hills they in- habited into mounds of gravel, and into other similar things, which corresponded to their depraved dispositions aud lusts. For all the visible things of the spiritual world, are the corres- pondences of the afi'ections of spirits and angels. These were the signs of the coming judgment. 24. As the disclosure of the interiors increased, so the order among the inhabitants was changed and inverted. Those who were most potent in reasonings against the holy things of the church, rushed into the middle, and assumed the dominion ; and the rest, who were less potent in reasonings, receded to the circumferences, and acknowledged those who were in the middle, as their tutor-angels. Thus they banded themselves into the form (facies) of hell. 25. These changes of their state were accompanied by va- rious concussions of their dwellings and lands; which were fol- lowed by earthquakes, mighty according to their perversities. Here and there, too, gaps were made towards the hells which were under them, and a connnunication was thus opened with these hells : there were then seen exhalations ascending, as of smoke mingled with sparks of lire. These also were signs which preceded, and they are understood by the Lord's words on the consummation of the age, and afterwards on the last judgment, in the Evangelists, ''''Nation shall he stirred up against nation y there shall he great earthquaJces in divers places ,' signs also from heaven^ terrible and great. And there shall he dis- tress of nations, the sea and the salt water roaringP 26. YisiTATioNs also were made by angels ; ibi- before any ill-constituted [mala sarta] society perishes, visitation always precedes. The angels exhorted them to desist, and denounced destruction upon tliem if they did not. At the same time they sought out, and separated, any good spirits who were inter- mingled with them. But the multitude, excited by their lead- ers, reviled the angels, and rushed in upon them, for the purpose of dragging them into some public place, and treating them in an abominable manner ; just indeed as was done in Sodom. The most of these spirits were professors of faith separated from charity ; and there were even some among them, who profess- ed charity, and yet led wicked lives. 27. III. How the tiniversal ji-.dgment was effected. Since the visitations and premonitory signs of the coming judgment could not deter their minds from abominable practices, and 502 CONTINUATION OF THE LAST JUDGMENT. 27 29 from seditious plottings against those who acknowledged the Lord as the God of heaven and earth, held the Word sacred, and led a life of charity, therefore the last judgment came upon them. It was thus effected. 28. The Lord was seen in a bright cloud with angels, and a Bound as of trumpets was heard from it ; which was a sign re- presentative of the protection of the angels of heaven by the Lord, and of the gathering of the good from every quarter. For the Lord does not bring destruction upon any, but only protects His own, and draws them away from communication with the wicked ; whereupon, the wicked come into their own concupiscences, by which they are impelled into every kind of abomination. Then all who were about to perish, were seen together in the likeness of a great dragon, with its tail extended in a curve, and elevated towards heaven, bending itself about on high in various directions, as though it would destroy hea- ven, and draw it down : but the attempt was vain, for the tail was cast down, and the dragon, which also appeared elevated, sank beneath. It was granted me to see this representation, that I might know and make known who are understood by the dragon in the Apocalypse ; namely, that the dragon means all who read the Word, hear sermons, and perform the rites of the church, making no account of the concupiscences of evil which beset them, and inwardly meditating thefts and frauds, adulteries and obscenities, hatred and revenge, lies and blasphemies ; and who thus live like devils in spirit, and like angels in body. These constituted the body of the dragon, but the tail was composed of those who, when in the world, lived in faith sejiarated from charity, and were like the former in re- gard to thougiits and intentions. 29. Then 1 saw some of the rocks they inhabited subsiding to the lowest depths [ima] ; some transported to a great dis- tance ; some cleft in the middle, and those who were on them cast down through the openings ; and others inundated as with a deluge. And I saw many spirits collected into companies, as into bundles, according to the genera and species of evil, and cast hither and thither into whirlpools, marshes, stagnant waters, and deserts, which were so many hells. The rest who were not on rocks, but scattered here and there, and who yet were in similar evils, fled aflrighted to the Papists, Maho- metans, and Gentiles, and professed their religions, which they could do without any disturbance of mind, inasmuch as they themselves had no religion at all ; but still, lest they should seduce these spirits also, they were driven away, and thrust down to their own companions in the hells. This is a general description of their destruction ; the particulars I saw, are too numerous to be here described. 30. Of the sal cation of the sheej). After the last jiidginent 503 30, 31 CONTINUATION OF TllK LAST JLDGMF.NT. '.vis accomplished, tliere was tlieii joj in heaven, and also light in the world of spirits, sncli as was not before. The kind of joy there was in heaven, after the dragon was cast down, is described in the Apocalypse xii. 10, 11, 12 ; and there was light in the world of spirits, becanse the infernal societies lohich were removed, had been interposed, like clonds which darken the earth. A similar light also then arose in men in the world, iiivino; them new enlio;htenment. 31. I then saw angelic spirits, in great numbers, nsmg from below, [ex Iiiferis] and elevated into heaven. They were the sheep, there reserved, and guarded by the Lord for ages back, lest t\\cy should come into the malignant sphere of the influ- ence of the dragonists, and their charity be suffocated. These are they, who are understood in the Word, by those Nvho went forth from the sepulchres ; also, by the souls of those slain for the testimony of Jesus, who -were watching ; and by thooe who arc of the lirst resurrection. dOI t' A CONTINUATION CONCEKNINQ THE SPIRITUAL WOELD. OF THE SPIRITUAL WORLD. ^?,. The spiritual world has been treated of in a special work on Heaven and Hell, in wliicli many particulars of that world are described ; and since every man enters that world after death, his state then is also described there. It has been commonly known, that man will live after death, because he is born a man, and created in the image of God, and because the Lord, in His Word, teaches it ; but the manner of his future life has hitherto been unknown. It has been believed that he was then a soul, of which the only idea conceived was, that it resembled air, or ether, with some cogitativeness residing in it, and without such sight as belongs to the eye, without such hearing as belongs to the ear, and Avithout such speech as be- longs to the mouth. And yet man is equally a man after death ; and so much a man, that he knows no other than that he is Btill in the former world ; he sees, hears, and speaks, as in the former world ; he walks, runs, and sits, as in the former world ; he eats and drinks, as in the former world ; he sleeps and awakens, as in the former world ; he enjoys the conjugial de- light, as in the former world ; in a word, is a man, in the gene- ral, and in every particular ; from which it is plain, that death is but a continuation of life, and a mere transit. 33. There are many causes of man^s ignorance of this, his state after death ; one of which is, that he could not be en- ligiitened, so little faith had he in the immortality of the soul ; jis may appear from many even of the learned, who believe themselves to be similar to beasts, and only more perfect than tlie3% in having the faculty of speecli ; thus denying the life after death in their hearts, although they admit it with their mouths. This way of thinking of theirs has made them so sensual, that they cannot believe that a man is a man after death, because they d^ not see him with their eyes, for they say, how can a soul be a man ? It is not so with those who beiieve tliey v ill live after death ; their interior thought is, that they siia ' go to heaven, enjoy delights with the angels, see heavenly paradises, and stand before the Lord in white gar- 605 33 — 38 co^'TI^;uATIox of thk si'iimtual "wokld. ments, besides other things. Tliis is their interior thonglit; their exterior thought may possil>ly wander from it, when they tliink of the soul, from the hypothesis of tlie learned. 34. That a man is equally a man after death, although he is not apparent to the eyes, may appear from the angels seen by Abraham, by Gideon, by Daniel, and other prophets ; from the angels seen in the Lord's sepulchre, and afterwards, often- times, by John in the Apocalypse ; especially from the Lord Himself, who showed his disciples that He was a man, by touch, and by eating, and yet became invisible to their eyes. The reason why they saw Him was, because the eyes of their spirits were then opened ; and when these eyes are opened, the things in the spiritual world appear as clearly as the things in the natural woi'ld. 35. Since it has pleased the Lord to open for me the eyes of my spiiit, and to keep them open now for nineteen years, it ha8 been given me to see the things which are in the spiritual world, as well as to describe them. I can asseverate, that they are not visions, but things seen in all wakefulness. 36. The difference between a man in the natural world, and a man in the spiritual world, is, that the one man is clothed in a spiritual body, but the other in a natural body ; and the spi- ritual man sees the spiritual man, as clearly as the natural man sees the natural man ; but the natural man cannot see the spi- ritual man, and tlie spiritual man cannot see the natural man, on account of the difference between natural and spiritual ; what kind of difference this is, may be described, but not in a few words. 37. From the visual experience of so many years, I am 'enabled to relate the following : that there are lands in the spi- ritual world, just as in the natural world ; and that there are hills and mountains, and plains and valleys, also fountains and rivers, lakes and seas ; tliat there are paradises and gardens, and groves and woods, and palaces and houses ; also that there are writings and books, professions and trades ; and that there arc precious stones, gold and silver ; in short, that there are all the things, in general and in particular, which exist in the na- tural ws well as to walk through. Tiie middle of the one city answers to that part of the English London where there is a meeting of merchants, called the Exchange ; thera dwell tlie governo s. Above that middle is the east ; below it is the west ; on the right side of it is the south ; on the left side of it is the north. Ihej who pre- eminently have led 50T 42 — 45 CONTINUATION OF THE SPIRITUAL WORLD. life of charity, dwell in the eastern qnai'ter, where there are a magnificent palaces. The wise, among whom there is much splendor, dwell in the southern quarter. They "who t'ore- mostly love the liberty of speaking and of writing, dwell in the northern quarter. They who make profession of faith, dwell in the western quarter ; to the right in this quarter, there is an entrance into, and an exit from the city ; they who live wickedly are there sent out of it. The priests, who are in the west, and profess faith (as was said above), dare not enter the city through the broad ways, but only throngli the narrow streets, because they who are in the faith of charity, are the only inhabitants who are tolerated in the city. I have heard persons complaining, that the preachers in the west make up their discourses with such mingled art and eloquence, inter weaving the strange doctrine of justification by faith, that they leave it doubtful whether good is to be done or not; they preach intrinsic good, and separate it from extrinsic good, which they sometimes say is meritorious, and therefore not ac- ceptable to God ; yet still they call it good, because it is use- ful. But when those who dwell in the eastern and southern quarters, hear such mystical discourses, they walk out of the churches, and the preachers are afterwards deprived of the priestly oflSce. 43. The other great city similar to London, is not in the Christian centre, (see n. 20) but lies beyond it in the north. They who are inwardly wicked, enter it after death. In the middle of it there is an open communication with hell, by which the inhabitants are absorbed in their turns. 44. I once heard some of the English clergy conversing to- gether concerning faith alone, and I saw them form a certain image, which represented solitary faith. It appeared in ob- scure lumen like a great giant, and in their eyes like a hand- some man ; but when the light of heaven was let in u})on it the up])er part of it appeared like a monster, and the lowei like a serpent, nrt unlike the description which is given of Dagon, the idol of the Philistines. When they saw this they left it, and the bystanders cast it into a stagnant pond. 45. It was perceptible to me, from those of the English who are in the spiritual world, that this nation has, as it were, a twofold theology, derived on the one hand, from the doctrine ot faith, and on the other, from the doctrine of life ; from the doc- trine of faith, with those who are initiated into the priesth 'od : from the doctrine of life, with those mIio are not initiated into the priesthood, and M'ho are commonly called the laity. Tliis doctrine of life is avowed in an exhortation which is read in the. churches on certain Sal)ljatli-days, to those who take the sacranJCTit f the supper; and it is there openly declared, that if they do not shun evils as sins, they cast themselves into 608 CONTINUATION OF THE SI'IKITUAL WORLD. 45 47 eternal dairmation, and that if they then attend tlie lioly coninmnion the devil will enter into them, as he entered into Judas. I have sometimes told the clergy, that this doctrine of life does not agree with their doctrine of faith : they made no reply, but entertained thoughts they dared not utter. You may see that exhortation in the Doctrine of Life for the Kew Jerusalem, n. 5, 6, 7. 46. I have often seen a certain Englishman, who became celebrated by a book lie published some years ago, in which he attempted to establish the doctrine of a conjunction of faith and charity, by an influx, and interior operation of the Holy Spiiit. He gave out, that this influx affected man in an inex- pressible manner, and without his being conscious of it, but did not touch, much less manifestly move his will, or excite his thought, to do anything as of himself, except permissively ; the reason being, that nothing of man might enter into union with the Divine Providence ; also, that thus evils might not ap- pear in the sight of God. He therefore excluded the external exercises of charity from having any concern in salvation, but admitted them for the sake of the public good. Since his ar- guinen.ts were ingenious, and the snake in the grass was not seen, his book was received as most orthodox. This author retained the same dogma after his departure from the world, nor could he recede from it, because it was confirmed in liins. The angels conversed with him, and told him that his dogma was not truth, but mere ingeniosity, aided by eloquence, and that tlie truth is, that man ougiit to shun evil, and do good, as from himself, yet with an acknowledgment that it is from the Lord, and that there is no faith before this is done, — still less, they said, is the mere thouglit, faith, which is called so. And since this was opposed to his dogma, it was permitted him, of his own sagacity, to inquire furtlier, whether any such unknown influx, and internal operation, apart from the external opera- tion of man, is possible. He was then seen to strain his mind, and to wander about (pervagari vias) in thought, always in the persuasion, that man was no otherwise renewed and saved ; but as often as he came to the end of his joui-ney, his eyes were opened, and he saw that he was wandering, and even con- fessed it to those wlio were present. I saw him wandering thus for two years, and in the end of his journeyings, 1 heard him confess, that no such influx is given, unless evil in the ex ternal man be removed, which is efiected by shunning evils as sins, as if from one's self; and I heai'd him at length declaring, that all who confirm themselves in that heresy, will be insane from the pride of self-intelligence. 47. I have conversed with Melancthon, and questioned bin concerning his state ; but he was not willing to make any re ply : wherefore, I was informed of his lot by others. They 509 47 — 49 CONTINUATION OF THE SPIRITUAL WORLD. told me, that he is in a fretted stone chamber, and in hell, alternately, and that, in his chamber, he appears clad in a bear's skin on account of the cold, and that such is the filth there, that he does not admit those visitors from the world, whom the repute of his name inspires with a desire of seeing liim. He still speaks of faith alone, which, in the world, he was foremost in estat)lishiug. OF THE DUTCH IN THE SPIRITUAL WORLD. 48. It was said above, n. 20, that Christians, among whom the Word is read, and the Lord worshiped, are in the middle of the wliole spiritual circle of nations and peoples, because spiritual light is greatest among them, and thence, as from a centre, is propagated to, and enlightens, all, even the remotest circumferences : in accordance with what has been said in the Doctrine of the New Jerusalem concerning the Sacred Scripture, n. 104 to 113. In this middle, the Reformed Chris- tians have places allotted them, according to their recep- tion of spiritual liglit from the Lord ; and since among the English, that light is treasured up in the intellectual part, the}', therefore, are in the very centre of the middle region ; and since the Dutch keep that light more nearly conjoined to natural lumen, and hence, there is no such brightness of light apparent among them, but in its place a certain opacity, which is recej)- tive of rationality from spiritual light, and at the same time from spiritual heat, they, therefore, in the Christian middle region have obtained dwellings in the east, and in the south ; in the east, from the faculty of receiving spiritual heat, which in them is charity, and in the south, from the faculty of re- ceiving spiritual light, which in them is faith. That the quarters in the spiritual woi'ld are not like the quarters in the natural world, and that dwellings according to quarters, are dwellings according to the reception of faith and love, and that they who excel in love and charity, are in the east, and they who excel in intelligence and faith, are in the south, may be seen in the work on Heaven and Hell, n. 141 to 153. Another reason why the Dutch are in these quarters of the Christian middle region is, that trade is their final love, and money is the mediate subservient love, and such love is spii'itual ; but where money is the final love, and trade the mediate subservient love, such love is natural, and originates in avarice. In the before-mentioned spii'itual love, which, regarded in itself, is the common good, in which and from which is the good of country, the Dutch excel other nations. 49. The Dutch adhere more firmly than others to the prin- 510 CDNTINUATION OF THE SPIRITUAL WORLD. 49, 50 ciples of their religion, and do not give tliem up, and if tliey are convinced that one or tlie other of them is erroneous, still, they do not confess it, but relapse into their former opinion, and remain where they were : thus they remove themselves from an interior intuition of truth, by keeping their reason under^ obe- dience on spiritual subjects. In consequence of this their na- ture, when they enter the spiritual world after death, they are prepared for receiving the Spiritual of heaven, which is Divine Truth, quite differently from other nations. They are not taught, because they are not receptive r>f instruction, hnt what hea- ven is, is described to them, and afterwards it is granted them to ascend there, and to see it, and then, whatever agrees with their genius is infused into them, which being done, they are gent down, and return to their companions, with a strong desire for heaven. If then they do not receive this truth, that God is One in Person, and in Essence, and that that God is the Lord, and that in Him is the Trinity ; and also this truth, that faith and charity as matters of knowledge and discourse, are of no avail apart' from the life of faith and charity, and that faith and charity are given by the Lord, when evils are avoided as sins ; — if when they are taught these truths, they turn them- selves away, and still think of God as existing in three persons, and of religion, merely that there is such a thing, they are re- duced to nnsery, and their trade is taken away, until they are brought to the greatest extremities. They are then led to those who have abundance of everything, and a flourishing trade, and when there, it is insinuated into them from heaven, to think o^ the reason of their own condition, and at the sanje time to reflect on the faith of these persons concerning the Lord, and upon their life, — in that they shun evils as sins. In a little time they make inquiries, and perceive an agreement of what they hear, with their own thought and reflection : this is done re- peatedly. At length, they think of themselves, that in ord&r to be relieved from their miseries, they must believe, and do the same. Then, as they receive that faith, and live that life of charity, opulence and joyousness of life are conferred upon them. In this manner, those of them who have led anything of a life of charity in the world, are amended by themselves, and not by others, and are prepared for heaven. They afterwards become more constant than others, so that they may be fitly called constancies ; and they do not allow themselves to be led away by any reasoning, or fallacy, or obscurity brought on by so])histries, or by any preposterous view, deduced from mere confirmatory appearances. 50. The Dutch are easily distinguished from others in the spiritual world, because they appear in the same kind of gar ments as in the na:ural world, excepting that the dress is neater among tiose who have received faith and spiritual ' 511 50 54 CONTINUATION OF THE SPIKITUAL WOliLD. lifa. They appear in similar garments, because they remain steadfastly in the principles ct" their own religion; and all in the spiritual world are clothed according to their religious principles ; whence it is, that they who are in Divine Truths, have garments of white and of tine linen. 51. The cities which the Dutch inhabit, are guarded in a peculiar manner, all their streets being covered in, and provided with gates, in order that they may not be overlooked from the surrounding rocks and liills. This the inhabitants do, from their inherent prudence in concealing their designs, and not divulging their intentions; for these things in the spiritual world are portrayed by inspection. If any one enters a city with the animus of exploring their state, when he is about de- parting, he is led to the closed gates of the streets, backwards and forwards from one to another, and this to the most weari- some extent, and he is then let out : all this being done, to prevent him from returning. Wives who affect authority over their husbands, dwell on one side of the city, and only meet tliem by invitation, given formally ; and the husbands then lead them to houses, where married pairs are living, without there being any dominion of the one over the other, and show them how ornamental and how neat their houses are, and how joyous their life is, and that these are the results of mu- tual and conjugial love. Those wives who attend to, and are affected with these things, cease to doniineer, and they live with their husbands, and they then obtain a dwelling nearer to the middle, and are called angels. Tlie reason is, that con- jugial love is a celestial love, which is free from imperiousness. 5'3. In the days of the last judgment, I saw many thousands of that nation cast out of the cities in the spiritual world, and out of the villages, and surrounding country. They were those who, when in the world, had done nothing of good from any religion or conscience, but merely to preserve reputation, that they might appear sincere for the sake of gain ; for such per- sons, when they no longer have the prospect of fame and gain, as is the case in the spiritual world, then ]-usli into every abom- ination ; and when they are in the fields, and without the cities, they rob every one they enc(Hmter. I saw them cast into a fiery gulf stretching under the eastern tract, and into a dark cavern stretching under the southern tract. This I saw on the 9th day of January, 1757. Those only were left, among whom there was religion, and a conscience derived from reli- gion. 54. I ha"e spoken, but only once, with Calvin ; he was in a society of heaven, wdiich appears in frcLt, abc-e the head ; and he said, that he did not agree with Luther and Melanc- tlion, about faith alone, because works are so often named iu the AVord, and the doing of them commanded, and that, there* 512 CONTINUATION OF THE SPIRITUAL WOKLL : Si 58 fore, fciith and works ought to be conjoined. I was told by one of the governors of that society, that Calvin was accepted in liis society, because he has honest (probus,) and made nj disturbance. 55. WJiat Luther's lot is, shall be told elsewhere, for I have often seen and heard him. Here, I shall only sa}', that he has often wished to recede from his faith alone, but in vain ; and. that therefore, he is still in the world of spirits, which is me- diate between heaven and hell ; where he sometimes undergoes great sufferings. OF THE PAPISTS IN THE SPIRITUAL WORLD. 56. The Papists, and the last judgment npon them, were treated of in the small work On the Last Judgment, n. 53 to 64. The Papists in the spiritual world appear encircling the Reformed, and are separated from them by an interval, which they are not permitted t-3 pass. Nevertheless, those who are of the order of Jesuits, contrive, by clandestine arts, to com- municate with them, and send out emissaries, too, by nnknown paths, for the purpose of seducing them. But they are dis- covered, and after being punished, they are either sent back to their companions, or are cast into hell- 57. After the last judgment, their state was so changed, that they were not allowed to gather together in companies, as they had done ; but ways were appointed to every love, both good and evil, which those who come from the world immedi- ately enter, and go to a society corres[>oiident to their Jove. Thus the wicked arc borne away to a society in conjunction with the hells, and the good to a society in conjunction with the heavens ; and, in this manner, the future formation of artificial lieavens is provided against. Such societies in the world ol spirits, which is mediate between heaven and hell, are innume- rable ; being as many as there are genera and species of good and evil afi'ections : and in the meantime, before spirits are either elevated into heaven, or cast down into hell, they are in spiritual conjunction with men in the world, because they, too, are in the midst between heaven and. hell. 58. All those of the Papists, who have not been complete idolaters, and who, from their religious principles, have per formed good lyor/i:*, out of a sincere heart, and have looked to the Lord, are led to societies which are instituted in the con fines nearest to the Peformed, and are instructed there, the vV^ord being read, and the Lord preached to them, and they who receive truths, and applv the. a to life, are elevated into heaven, 133 \ " ' 513 69,60 ONTINUATION OF THE Sl'lKlTUAL WORLD. and are made angers. There are many such societies of thein iu every quarter, and tliey are guarded on all sides from the treacheries and cunning devices of the monks, and from the Babylonish leaven. Moreover, all their infants are in heaven, because, being educated by the angels under the guidance of the Lord, they know nothing of the falses of their parents' re- ligion. 59. All who go from the countries of the earth into the spi- ritual world, are at tirst kept in the confession of faith, and in the religion of their country ; and so therefore are the Papists. On this account, they always have some repi-esentative Pontifl set over them, whom moreover they adore with tiie same cere- mony as in the world. Seldom does any Pope from the world act the Pontiff there ; yet he who was Pope twenty years ago, was appointed over the Papists, because beloved to tliink that the Word was more sacred than is believed, and that the Lord ought to be worshiped. But, after hlling the office of Pope for some years, he abdicated it of his own accord, and betook himself to the Reformed Christians, among whom he still is, and enjoys a blessed life. It was grant(?d me to speak with him, and ho said, that he adores the Lord alone, because He is God, who has power over heaven and earth, and that the invocations of saints, and their masses, too, are absurdities ; and that wlien he was in the world, he intended to restore his church, but that for reasons, which he mentioned, he found it im,possible to do so. When the great nortliern city of the Papists was de- stroyed, on the day of the last judgment, I saw him carried out of it on a conch, and taken to a place of safety. A widely diflerent event overtook his successor. 60. Here I am allowed to add a certain memorable circum- stance. It was granted me to speak with Louis the XIV., grandfather of the reigning King of France, who, whilst he lived in the world, worshiped the Lord, read the Word, and acknowledged the Pope only as the head of the church ; in con- sequence of which, he has great dignity in the spiritual world, and governs tiie best society of the Prench nation. Once I saw him as it were descending by ladders, and after he de- scended, I heard him saying, that he seemed to himself as if at Versailles, and then there was silence for about half an hour; at the end of that time, he said, that he had spoken with the King of France, his grandson, concerning the Bull Uni- genitus, advising him to desist from his former design, and not to accept it, because it was detrimental to the French nation , lie said, that he insinuated this into his thought profoundly. This liappened in the year 1759, on the 13th day of December, about eight o'c ock in the evening. 514 CONTINUATION OF THE SPIRITUAL WORLD. 61 63 OF THE POPISH SAINTS IN THE SPIRITUAL WORLD. 61. It is known that man derives implanted or hereditary evil from his parents, but in what it consists is known to few. It consists in the love of ruling, which is such, that in as far as the reins are given it, in so far it bnrsts forth, nntil it even burns with the lust of ruling over all, and at length of wishing to be invoked and worshiped as God. This love is the serpent, which deceived Eve and Adam, for it said to the woman, '"God knows, that in the day ye eat of the fruit of the tree^ your eyes shall he opened^ and then ye shall be as God," Genesis iii. 4, 5. In the same proportion therefore as man rushes with loosen- ed reins into this love, in the same proportion he averts himself from God, and tui-ns towards himself, and becomes an athe- ist ; and then the Divine Truths which belong to the Word, may possibly serve as means, but inasmuch as dominion is the end, the means are only loved in the ratio of their subserviency. This is the cause, why those wlio are in the mediate and in the ultimate degree of the love of ruling, are all in hell, for that love is the devil there ; and in hell there are some of such a nature, that they cannot bear to hear any one mention God. 62. This love possesses those of the Papal nation, who have been dominant from the stimulus of its delight, and have despised the Word, and preferred before it the dictates of the Pope. They are utterly devastated as regards externals, until they no longer know anything of the church, and then they are cast down into hell and become devils. There is a certain separate hell for tliose Avho wish to be invoked as Gods, where such is their fantasy, that they do not see what is, but what is not. Their delirium is of the kind which affects persons in a malignant fever, who see things floating in the air and in the chamber, and on the covering of the bed, — things which are not. This most dreadful evil, is understood by "Mn, and that whosoever does not, must become stupid and wicked, because, in sucli case, he receives nothing from heaven. Ingenious wickedness, too, they call stupidity, because there is not life, but death, in it. I have heard the angels rejoicing over this revelation, because, by means of it, a communication is apened for them with the liuman rational, hitherto closed up, by the blind which has been drawn over the things of faitn. It was told me from heaven, that the truths now published in the Doctrine of the ISew Jerusahm concerning the Lord, concerning the Word, and in the Doctrine of Life for the New Jei'usalem, are orall;y 620 CONTINUATION Ol<" THE SPIUITUAL WOliLD. 76 — TO dictated by Jingelic spirits to the inhabitants of this portion of the gh>be. 77. When I conversed with the Africans in the spiritual worldj they appeared in garments of striped linen : they told nie, that such garments correspond to them, and that their women wear garments of stri])ed silk. Of their little children, they related, that they frequent!}^ ask the-ir nurses for food, saying that they are hungry, and when food is set before them, they examine and taste whether it be wholesome, and eat but little; whence it is evident, that spiritual hunger, which Is a desire of knowing genuine truths, produces this effect ; for It is a correspondence. When the Africans wii^i to be Informed of their state, as regards the affection and perception of truth, they draw their swords ; and if these shine, they then know that they are in genuine truths, in a degree according to the brightness of the shining : this, too, is from correspondence. Of marriage they said, that it is indeed permitted them by law to have a plurality of wives, but that still they take but one, because love truly conjugial cannot be divided ; and that if it is divided, its essence, which is heavenly, perishes, and it be- comes external and thence lascivious, and in a short time grows vile, as its potency diminishes, and at length disgusts, when the potency is lost; but that love truly conjugial., which is internal, and quite distinct from lasciviousness, remains eter- nally, and increases in potency, and in the same degree in de- light. 78. Strangers from Europe they said, are not admitted among them, and that if any such penetrate into their country, espe- cially if they be monks, they ask them what they know, and when they relate any particulars of their religion [i-eliglosaj, they call them trifles, which offend their very ears, and they then send them out of the way to work^ in order that they may do something useful ; and in case they refuse to work, they sell them for slaves, whom their law allows them to chastise at pleasure ; and should it be found impossible to drive them to do anything useful, they are at last sold, for a small sum, to the lowest class of the people. OF THE JEWS IN THE SPIRITUAL WORLD. 79, Before the last judgment, the Jews appeai-ed in a vallev la the spiritual world, at the left side of the Christian centre"^; but after it, they were translated into the north, and forbidden to hold intercourse with Cln-Istlaus, except with those whc wandered without the cities. In the northern quarter, there arc two great cities, into which the Jews are led after death, 521 79 82 CONTINUATION ^F THE SPIEITUAL WOK1.D and wliich, befoie the jnigment, were called Jerusa.lems, but since, by anotlier name, because Jerusalem, after the judgment, signities the church, m which the Lord alone is worshiped. In those cities, converted Jews are appointed over them, who ad- monish them not to speak disrespectfully of Christ ; and punish those wlio persist in doing so. The streets of their cities are mied with mire up to the ankles, and their houses are full of filth, and are so offensive to the smell, that none can approach them. 80. An angel occasionally appears to the Jews in a middle altitude above them, with a rod in his hand, and gives them to believe that he is Moses, and exhorts them to desist from the madness of expecting the Messiah even there, since Christ, who governs them and all other men, is the Messiah : he says, that lie knows it to be so, and also, that when he was in the world, he had some knowledge concerning Christ. On hearing this, they retire ; the chief part of them forgetting, and only a few retaining it. They who do retain it are sent to syna- gogues, which are composed of converted Jews, and are there instructed ; and if they receive instruction, they have new- garments given them in place of their old tattered ones, and are presented with a neatly-written capy of the Word, and with a dwelling in a not unbeautif-al city. But they who are not receptive, are cast down into the hells, beneath the great tract which the Jews inliabit ; many also are cast into forests and into deserts, where they live in the commission of mutual robberies. 81. In the spiritual world, as in the natural, they traffic with various articles, especially with precious stones, which, by un- known ways, they procure for themselvet^ from heaven, where precious stones exist in abundance. Tlie reason of their trade in precious stones is, that they read the Word in its original language, and hold the sense of its letter sacred, and precious stones correspond to the sense of the letter of the Word. On the subject of this correspondence, see the Docikine oe' the New Jerusalem concerning the Sacred Scripture, n. 42 to 45. They sell their precious stones to the Gentiles who en- circle them in the northern quarter. They have the art, too, of producing imitations, and of making others fancy them genuine ; but they who do so, are heavilj' fined by their gov- ernors. 82. The Jews are less aware than any other people of their being in the spiritual world, believing, that they are still in the natural world. The reason is, that they are wholly external men, and do not think at all of their religion from the inward. On this account, moreover, they speak of the Messiah just as they did in the world, saying, for example, that he will come witli David, and will go before them glittering with diadems, 522 CONTINUATION OF TIIK Sl'IKITUAL WORLD. 82, 83 and introduce them into the land of Canaan ; and that in the way, by lifting his rod, he will dry up the rivers they are to pass ; and that Christians, whom priva^.ely they call Gentiles, will then lay hold of the skirts of their garments, and humbly entreat tc be allowed to accompany them, and that they will receive the rich according to their wealth, and that even the rich are to serve them. For they are unwilling to know, that the land of Canaan in the Word, means the church, and Jeru- salem, the church as to doctrine ; and hence, that Jews mean all those who will be of the Lord's church. That such is the meaning of Jews in the Word, may be seen in the Doctrine CONCERNING THE Sacred Scripture, u. 51. When they are asked, whether they believe that they, too, are to enter the land of Canaan, they reply, that they shall then descend into it. When it is observed, that this land cannot possibly hold them all, they reply, that it will then be enlarged. When they are told, that they know neither the site of Bethlehem, nor who the stock of David is, they say, that it is known to the Messiah wdio is to come. When asked, how the Messiah, the Son of Jehovah, can dwell with such wicked people, they reply, that they are not wicked. When they are reminded, that Moses describes them in his song (Deuteronomy xxxii.) as the worst of nations, they answer, that Moses at that time w^as angry, because of his approaching decease. But when they are told, that Moses wrote it by the command of Jehovah, they are silent, and go away to consult about the matter. When it is said, that they took their origin from a Canaanite, and from the whoredom of Judah with his daughter-in-law, (Gene- sis xxxviii.), they are enraged, and say, that it suffices them tc be descended from Abraham. When they are told that with- in the Word there is a spiritual sense, which treats of Christ alone, they reply, that it is not so, but that within the Word there is nothing but gold ; not to mention other particulars. OF THE QUAKERS IN THE SPIRITUAL WORLD. 83. Separated from all others, there are enthusiastic spirits, who are so grossly stupid, as to believe themselves to be the Holy Spirit. When Quakerism commenced, these spirits, being di'awn out as it were from encircling forests where they were wandering, obsessed many, infusing into the persons thus ob- sessed a persuasion that they were moved by the holy spirit ; and forasmuch as they had sensible perception of an influx, they became so completely tilled w^ith this kind of religio- sity, that they believed themselves more enlightened and holier than the rest of mankind ; on which account, moreover, it was impossible to induce them to relinquish their persuasion. They 523 S3-— 86 CONTINUATIOX OF TIIK SPIKIIUAL WORLD. who have coiilinned tl.emselves therein, enter on a siinihir en- thusiasm after death, and are sepai-ated from tlie rest, and sent away to their like in forests, where, at a distance, tliey liave the appearance of wild swine. Bnt they who have not so coniirmed themselves, are bound, separately from the others, to a place like a desert, in the extreme borders of the southern c[uarter, where they have caves for their places of worship. 84. When the former enthusiastic spirits were removed from them, the quaking of their bodies, which these spirits had occasioned, ceased, and they noM^ feel a motion to the left. It was shown me, that ever since the rise of Qua- kerism, they have gone on successively from bad to worse, and at length, by command of their holy spirit, into abominations, which they divulge to no one. I conversed with the founder of their persuasion, as well as with Penn, who told me, that they had no part in such things. But the}' who perpetrate them, are sent down after death into a dark place, where they sit in corners, appearing like the dregs of oih 85. Inasmuch as they have rejected the two Sacraments, of Baptism and the Holy Supper, and still read the Word, and preach the Lord, and speak from the obsession of enthusiastic spirits, and thus connnix the sanctities of the AVord with truths profaned, therefore no society is formed of tiiem in the spiritual world, but after being divided from their companions, and roam- ing hither and thither, they are dispersed, and are gatliered into the before-mentioned desert. OF THE MORAVIANS IN THE SPIRITUAL WORLD. 86. I HAVE had much conversation with the people called Moravians, or Heernhutters. They appeared, at first, in a valley not far from the Jews ; but after being examined and detected, were conveyed away to uninhabited places. On ex- amining them, it was found, that tliey were cunning in the art of conciliation, saying, that they were the remains of the Apostolic Church, and that therefore they salute eacli other as brethren, and those who receive the moi-e internal of their mys- teries, as motliers ; also, that they teach faith better than the rest of mankind, and love the Lord, because He endured the cross, calling Him the Lamb, and the Throne of Grace; with other the like expressions, by the use of which they lead men tr> believe, that the true Christian church is among them. They examine those who listen to their smooth harangues, as to whether they may safely entrust them with their mysteries; which they conceal or reveal accordingly ; endeavoring in the latter case, by admonitions, and even by threats, to prevent the oetrayal of their secret doctrine coucernina: the Lord. 524 ^ CONTINUATIO> OF THE SPIRITUAL AVORLD. 87 89 87. Tlie Moravians having acted in a similar .manner in the gpi ritual world, when yet it was perceptible that their inward thoughts were contrary to their actions ; therefore, in ordet to make this apparent, they were admitted into the ultimate heaven ; but not sustaining the sphere of tlie charity and deri- vative faith of the angels there, they fled away. Afterwards, because in the world they believed that they alone would be alive, and would enter the third heaven, they were carried uj) into this heaven also, but on perceiving its sphere of h^ve to the Lord, they were seized with anguish of heart, and begar* to suffer inward tortures, and to move convulsively, like persons in the agony of death, and therefore cast them- selves headlong thence. In this manner it was first mada apparent, tliat inwardly, they had cherished nothing of charity to the neighbor, and nothing of love to the Lord. They were afterwards sent to those, whose duty it is to examine the inte- riors of the thoughts, and these spirits declared of them, that they slight the Lord, that their rejection of the life of charity amounts to abhorrence, and that tiiey make out that the Word of the Old Testament is useless, and despise the Evangelists ; only of their good pleasui-e, selecting from Paul, whatever is said of faith alone : and that these are their mysteries, which they conceal from the world. 88. As soon as it became apparent that they merely acknow- ledge the Loi-d as the Arians do, despise the Word of the Prophets and Evangelists, and hold a life cf charity in abhorrence, wiien yet these three things are, as it were, the pillars on which the universal heaven is supported ; then they, who at once had a knowledge of, and a belief in, their mysteries, were anjudged Anti-Christs, who reject the three essentials of the Christian church, namely, the Diviivity of the Lord, the Word, and Charity, and were banished from the Christian world, into a desert in the confine of the southern quarter, near the region of the Quakers, 89. W^hen Zinzendorf first en-tered the spiritual world after Jiis decease, and was permitted to speak as he used to speak in the world, I heard him solemnly asserting, that he knew the mysteries of heaven, and that no one enters heaven who is not of his doctrine ; and also, that they who do good works for the sake of salvation, are utterly damned, and that he would rather admit Atheists into his congregation than such. The Lord, he said, was adopted by God the Father as His Son, because he endured the cross, and that still he was a mere man. When it was observed to him, that the Lord was conceived by God the Father, lie replied, that he thought of that matter as he chose: not daring to speak out as the Jews do. Moreover, I have per- ceived many scandals from his followers, when I have beec reading the Evangelists. 525 90 CONTINUA'nON OF THE SPIRITtJAL WORLD. 90. They say, that they have a sensation, and, from this sensation, an interior coi rirmation of their dogmas. But it was shown them, tliat tlie sensation proceeds from visionary spirits, who confirm a man in all his religious notions, and en- ter into closer conjunction Avith those, who, like the Moravians, are fond of their religion, and frequently have it in their thoughts. These spirits, moreover, conversed with them, and they mutually recognized each other. THE END. lln'MMrti >t?AHVaH.., ^ UNIVERSITY OF CALIFORNIA LIBRARY Los Angeles V) This book is DUE on the last date stamped below. ORION iSl M»2^'« -^^ ^^^'D LD-URt WAR 1 5 tc WAR 5I99T am m ^1"^^^^ lU^«l %■: d ■ANCElfj> U CO MNn-3WV -< 5RARY AINO-JWV^ v/ia3AiNnmv .,^^l■lIBRAR> : lUfVI ? ^. is '^&Aiivaaii-i'^ Ml! I XMi i^=rf\; >&AavHan-i^ ^WE•UNIVER5•//i L^ 3 1158 01028 0195 ^tUBRARY^/ ^ 1 V' ' hh 001 A16 429 0 '/S vr ^0; o Mm- eg ^ = ((. ^■;r jiiiix^rnrf -'JliJnv•^ul■'■ '^/S ^' .Vl A> v\lllRRARY/7^ ^•OFCAIIFOfi*?.^ If %13DNVS0# ^ .-.VOFCAIIFO/?!; ■>&; ; U! r^ t r.\ '% iN5 §f